called Zeceph crux and gnetz arbor and the Greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum geminum Lastly drowning Mat. 18.6 It were better that a milstone were hanged about his necke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimersio in pelagus submersio and that he were drowned in the midst of the Sea and the Greekes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were put in a chest of lead and sunke in the Sea as Casaubon sheweth out of Athenaeus Quest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excisio What sort of punishment is meant Gen. 17.14 he that is not circumcised that soule shall bee cut off from his people Answ The Hebrewes expound this sort of punishment diversly Kimchi saith he shall be punished by the Lord but he addeth that he is much mistaken who thinketh that the child not being circumcised is secluded from the life to come Moses Cotzensis thinketh that these who were not circumcised the eight day should dye without children alluding to that place Levit. 20.20 But all of them agree in this that the punishment is inflicted by the Lord. Exod. 31.14 Object Whosoever doth any worke on the Sabbath day he shall be cut off from his people and bee surely put to death by cutting off here is meant cutting off by the Magistrate why should it not then be so understood in that place Gen. 17.14 so Levit. 20.6 If any goe after wizards I will set my face against him and cut him off by cutting off here is meant to be cut off by the Magistrate why is it not so then to be understood in that place of Genesis before mentioned Maymone answereth to these places Answ distinguishing betwixt the manifest transgression and the hidden transgression of the Law if one did violate the Sabbath with a hie hand and if there were witnesses and he were admonished before not to doe so then he was cut off by the hand of the Magistrate but if he was not admonished secretly before and did transgresse then hee was cut off by the hand of the Lord. But wee must distinguish betwixt these phrases Levit. 17.10 and 21.6 Difference betwixt these two phrases I shall cut off c. and thou shalt cut off c. I shall cut off that soule and thou shalt cut off that soule Exod. 22.18 thou shalt not suffer a witch to liue but when hee sayth I will set my selfe against that soule which eateth blood and will cut him off from my people then it is meant that by his owne hand immediately hee will cut him off But what sort of cutting off by the hand of God is meant here Quest It is not meant of any bodily punishment inflicted Answ upon their bodies or upon their posteritie as the Iewes interpret it but of excommunication and secluding them from the Church So Calvin Iunius Deodati expound it CHAPTER XLII Why they gaue wine to those who were going to be executed PROV 31.6 Giue wine unto those that be of an heavie heart THey used to doe three things to them who were condemned First they gaue them wine to drinke to comfort them Amos 2.8 They drunke the wine of the condemned in the house of their God that is they dranke the most excellent wine for such wine they gaue to the condemned Secondly they used to apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft wooll which the Chirurgians apply to wounds to mitigate their paine because their death was a lingering death Thirdly they used to hold odoriferous canes or reedes to their nose to refresh their braines But see what miserable comforters the Iewes were to Christ Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they derided him Luk. 23.35 for in stead of wine they gaue him vinegar and gall to drinke which was a most bitter sort of drinke and the Lord saith Ier. 9.15 I will feed this people even with wormwood and giue them water of gall to drinke And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gaue him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hysope tyed about a read and dipped in vineger and they gaue it him not to quench his thirst but to smell it in derision They gaue him wine to drinke mingled with myrrhe but he received it not Mark 15.23 Christ would not drinke this cup mingled with myrrhe for it intoxicated the braine that he might be sensible of the paine which he was to suffer for us It is a great judgement to be beaten and not to feele it Prov. 23.35 The Lord who went willingly to death did willingly drinke the cuppe of Gods wrath for us and therefore he was unwilling to drinke this cuppe which would haue made him senselesse of the paine They gaue him hyssope in stead of wooll which should haue mitigated his paine the tender mercies of the wicked are cruell Prov. 12.10 Christ suffered in all his senses in his tast they gaue him veneger mixed with gall in his feeling whereas they should haue applied soft wooll and bound up his wounds mitigated his paine they applied but hysope so in his hearing he heard their bitter mockes and scoffing And as he felt the grievous paine of the crosse in all his senses so the wicked shall suffer the paines and torments of hell in all their senses The conclusion of this is sin is sweet in the beginning but bitter in the end Adam did eate asweet fruit Conclusion but here is vineger and gall a bitter potion offered to Christ for it the lippes of a strange woman drop as an hony combe and her mouth is smoother then oyle but her end is bitter as wormwood sharpe as a two-edged sword Pro. 5.3 They giue him hysope hysope was the last purgation and sprinkling when the leper was brought into the Campe againe and David alludeth to this Psal 51. wash mee with hysope So Christs death must purge us from all our sinnes and bring us into the societie of the Saints of God that there we may dwell for ever CHAPTER XLIII Of their VVarres DEVT. 20.10 When thou commest neare to a Citie to fight against it then proclaime peace vnto it c. FIrst let us consider in their warres the time when they went to battell secondly the manner how they pitched about the Tabernacle thirdly the manner how they marched when the Camp removed fourthly the Proclamation made to them at their removing fiftly the conditions of peace offered to the enemie sixtly what they did before they joyned battell and lastly the song which they had after the victorie The time that they entred to be Souldiers First what time they entred to be Souldiers the Levites entred to their Ministery when they were thirtie yeares Num. 4.42 But the Souldiers entred when they were twentie yeares and they left off when they were fiftie none went to the warres but they who payed the halfe shekell the Levites were exempted because they served the Lord in the Tabernacle they neither payed this halfe shekell nor yet went to the warres Women likewise were exempted She that tarrieth at
Lacky or footboy divided in two parts Those fringes which they were commanded to put upon the borders of their Garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 institae and the wings of them are called Gedilim threeds woven together that is threeds which remaine hanging downe like small haires after the coate was woâ—â—n Num. 13.38 And then they had their Tephilim their Phylacteries and the Phylacteries were put upon their heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peniculatus filorum textus Why the Iewes wore Phylacterius and upon their armes and those which were called TZitzith were put upon their cloathes and the posts of their doores he commanded them to weare those fringes and Phylacteries to put them in remembrance to keepe the law of the Lord and to distinguish the Iew from the heathen and they say three things distinguished the Iew from the heathen their Sabbath their circumcision and their Phylacteries The Iewes abused their Phylacteries They abused those fringes and Phylacteries first inlarging them and making them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ blamed them not for wearing Phylacteries but for making them too broad Againe they abused them making them helpes onely for their prayers and they derived Tephilim a Phylacterie a Palal orare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apponere et non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orare ut quidam volunt whereas it should be derived from Taphal apponere Taphal signifieth adhaesionem vel conjunctionem and the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immobilia they were not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpes to prayer as the Iewes superstitiously imagined but helpes to put them in remembrance to keepe the Law and from this superstition it came that Elisha delighted still to were Talijoth his upper GarmeÌ„t with the wings therefore they called him Elisha with the wings and his superstitious prayers they called them his golden wings and R Eleazer the son of Ioseph said whosoever had Phylacteries upon his head and upon his arme and fringes upon his Garment and a marke upon his doore all these would keepe him from sinning as it is written a threefold cord is not quickly broken Eccles 4.12 After this they became more impious in abusing them making them remedies against Witchcraft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra fascinationes those Phylacteries Varro called Prebia or Brebia hence commeth the word briefe which is Satan signe to save men from danger EXERCITAT XXXIII A ceremoniall appendix for the breach of all the Commandements Deut. 21.23 Cursed be he that hangeth upon a tree THere are two parts in this punishment a judiciall part and a ceremoniall The judiciall is this A judiciall and ceremoniall part in the Law to put the malefactor to death the ceremoniall part is this to hang him upon a tree but not to suffer him to hang all night for then he defileth the Land When the adulterer is commanded to be put to death the judiciall part of the Law had but respect to the breach of one Commandement to wit the seventh The malefactor that was â—anged under the Law was accu sed for breach of all the Commandements but when the Law commanded to hang up the malefactor upon a tree then the malefactor is accounted accursed because he hath broken the whole Commandements Therefore the Apostle addeth Cursed is every one that continueth not in all things which are written and Deut. 27.26 Cursed be he that confirmeth not all the words of this law to doe them that is who hath not continued in them to doe them Heb. 8.9 Iere. 31 33. This transgression of the law is called the quarrell of his covenant that bringeth on the vengeance of God Levit. 26.25 And I bring a sword upon you that shall avenge the quarrell of my covenant so Iere. 50.28 We are naturally accursed for breaking of all the CoÌ„mandmeÌ„ts Christ by imputatioÌ„ was really accursed for the breach of all the Commandements so was the malefactor typically accursed being a type of Christ No malefactor was a type of Christ but he that was hanged Secondly none hanged out of Iudea The malefactor typically accursed the forme of their death made them accursed but onely the sinne it selfe No Malefactor was a type of Christ but he who was hanged in Canaan as when Haman's sonnes were hanged upon a gallowes thirdly whatsoever forme of hanging upon a tree they used in Iudea it made them accursed whether they were hanged upon one tree as Sauls sonnes were or upon a crosse tree which forme the Romanes brought in amongst them No death made a man accursed but hanging on a tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux patihulam a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erigere crucifigere Why the theefe was not to hang all night the Iewes called Zekephah and the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum geminum Fourthly they might not suffer them to hang all night upon the tree because it defiled the land the Chaldee Paraphrast giveth this to be the reason why they should not be suffred to hang all night upon the tree because man was made to the Image of God and as it is a dishonor for a Prince to see his Image misregarded so the Lord would not have man to hang all night upon a tree because he was made to his Image but the text giveth this reason that he should not hang all night lest he defile the Land Deut. 21.22 And Iosh 10.26 it was not for the honor of the party hanged that hee was cut downe before night but that the Land might not be defiled and in detestation of this death The tree buried with the Malefactor they tooke the tree upon which the malefactor was hanged and buried it with him and the Iewes adde that they did not hang him upon a growing tree lest they should have spared the growing tree and not cut it downe and buried it with the malefactor Quest It may be asked how David caused the young men to kill Rechab and Benah who killed Ishboseth and to hang up their armes and legges over the poole in Hebron 2 Sam. 4.12 seeing the malefactor was to be cut downe before the sunne set Ans Why David set up the legs and armes of Benah and Rechab The bodies of the malefactors might not hang all night but they were to be taken downe and buried before the Sunne set but the legges and hands of those malefactors were set up there to teach others to abstaine from cruell murther Fiftly they were accursed who hung upon a tree rather than upon any other thing because Adam sinned eating the fruit of the forbidden tree Lastly observe that no forme of mans death All sorts of deaths now are alike now maketh him accursed for all sorts of death now are alike providing that he die penitently it is the dying in sinne onely that maketh a man accursed now it is not the forme of the death that maketh
was a great worke but it was not a miracle it was onely an inlarging of Nature Secundum naturam Prater naturam Supra naturam Contra. naturam God worketh not contrary to nature God worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he worketh never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Nature when he maketh a man see ordinarily so he worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides Nature when he made Stevens eye to see to the third Heaven Act. 7. But when he made the blind to see this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When a yong woman conceiveth and beareth a child this is according to Nature but when Sarah bare a sonne After that it ceased to be with her after the manner of women Gen. 18.11 This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides nature but when the Virgin Mary bare a sonne this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above Nature The Lord reserveth foure keyes to himselfe She shall bring forth children the Lord is he that giveth children to the barren Ier 31.27 I will sowe the house of Iuda and the house of Israel with the seed of men The paraphrast of Ierusalem in Gen. 30.4 setteth downe foure keyes the first is clavis foecunditatis ad aperiendum the key of fertility to open the wombe and sterilitatis ad oceludendum of barrennesse to shut the wombe Gen. 30.22 God remembred Rahel and opened her wombe Secondly clavis pluviae Deu. 28.12 The Lord shall open unto thee his good treasures the heavens to give raine unto the Land in due season The third is clavis cibationis the key of feeding Psal 145. Thou openest thine hand and satisfiest the desire of every living thing And the fourth is clavis sepulchre the key of the grave Ezek. 37.12 And I shall open your graves She shall give seed The woman giveth seed in generation the woman giveth seed in the generation as well as the man it should not be translated Si semen conceperit aut susceperit for that is contrary to the nature of the Active conjugation hiphil and it is oftentimes spoken in the Scriptures of trees and herbes sementare semen which cannot be translated suscipere semenâ— So Heb. 11.11 Sarah received strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not susceptio sed jactus or the casting out of the seed as when the Husbandman casteth the seed into the ground that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the casting out of the seed The Syriacke paraphrase doth not paraphrase it rightly ut susceperit aut conceperit semen that she might conceive seed The Anabaptiste deny that Iesus Christ tooke flesh of the Virgin Mary but that he passed through her The errour of the Anabaptists as water doth the row a golden Pipe and their chiefe reason is because as they say Women give no seed in generation but this Text sheweth the contrary So Levit 1â— 2 And if Christ had not taken flesh of the Virgin Mary he had never been our Goel but as our neere kinseman he has redeemed us from eternall damnation Lastly observe The Word of God like the bitter water as this bitter water made the guilty womans thigh to rot so it maketh her that is innocent to conceive So the Word of God which is the savour of death unto death to the wicked is the savour of life unto life to the godly The conclusion of this is Conclusion God findeth out punisheth all sinne but especially adultery He will â—uagerwomen that breake wedlocke Ezek. â—6 28 And he shall be a swift witnesse against adulterers Mal. 3.5 Commandement VIII EXERCITAT XXXI Of devouring of holy things A ceremoniall appendix of Command 8. Prov. 20.25 It is a snare for a man to devour that which is holy and after Vowes to make inquiry Sacriledge compared to a snare IT is a snare for a man to devour holy things a snare is set as a trape to catch Ier. 5.26 When the fowler layeth his snare he scattereth some Corne about it to draw the Birds to it then the snare catcheth the Birds and lastly the fowler destroyeth them when Sacrilegious men meddle with holy things to devour them they see some hope of gaine there which allureth them but there is a snare laid secretly to catch them and then the Lord who taketh them justly destroyeth them for meddling with holy things The judgements of God upon those who have devoured holy things There was never one that medled with those holy things to devour them or turne them to their owne private use and commodity but it was a snare to him Iehoiakim tooke the Cedar out of the house of God and seiled his owne Windowes with it and painted it with Vermilion that it should not be knowne to be the seiling of the house of God but see what judgements befell to him quia commiscuit se cum ista cedrâ— because he meddled with that Cedar turned it to his owne use the Lord saith They shall not lament for him he shall be buried with the buriall of an Asse drawne and cast forth beyond the gates of Ierusalem Iere. 22.19 And see what judgements befell to Nebuchadnezzer because he robbed the Temple and to Belshazzer becaused hee dranke in the Vessels of the House of the Lord And what befell Sbishak King of Egypt and to Crassus for robbing of the Temple of the Lord All these doe let us see what a snare it is to devour holy things Abimelech when he burnt the house of Baal Berith the Idol his snare catched him quickely because he medled with the house of Baal which he tooke to be a god hee was killed by a Woman with a piece of a Milstone Iudg 9.53 How dangerous a thing is it then to rob the house of the living God Dionysius the Tyrant after he had robbed the Temple of Apollo and finding a good goale of wind as he returned home he jestingly said O how doth sacrilege please the Gods But here the Lord saith It is a snare to devour that which is holy When the Heathen were sacrificing Simile there came an Eagle to the Altar and caught a peece of the sacrifice from it but a coale did cleave to the flesh which she carrying into her nest burnt her nest her yong ones and she hardly escaped her selfe it is easie for any to apply this who is not a mocker as Dionysius was So it was a snare to the sonnes of Eli to take that part of the Sacrifice which belonged not to them so it was a snare to those in the dayes of Malachy Who with-held the tithes from the house of God and so to the Priests who changed and alienated their Portions Ezek. 48.14 And so to those who delayed to pay their vowes So the Hebrewes say What it is to transgresse in holy things that to transgresse in the holy things is sacriledge as if they did eate the tithe of their
and the fooles in his left side How the wise mans heart is said to be in his right side the reason why the fooles heart is said to be in his left side is because the blood for the most part falleth to the left side and so the heart that is dull is said to be in the left side but the spirits againe ascend from the left side to the right and so the wise mans heart is said to be in his right side because he hath more understanding So in pleading before the judges the accused stood at the left hand of the accuser as Satan stood at the right hand of Ioshua but if the accused prevailed in judgement and the accuser succumbed then he was shifted from the right hand to the left hand then he was said to lose his cause But when the Scripture speakes of protection The left hand put first for protection it putteth the left hand first Psal 16.8 Because he is at my right hand I shall not be moved Then David stood at his left hand So Psal 129.5 The Lord is thy defence at thy right hand So when Iob prayeth Iob 17.3 Pone me juxta te set me by thee that is at thy left hand that thou mayest defend me with thy right hand Lastly when the heart and the hand are compared together then the left hand is the chiefe hand therefore the Iewes wore their Phylacteries upon their left arme because it was nearest their heart and so the Latines say of him that went at the left hand Ambulare introrsum vel extrorsum quid ambulare introrsum because that hand was nearest the heart and of him that goeth at the right hand they say of him ambulare extrorsum and we use to say when we give a man the left hand we give him the hand that is nearest the heart Standing at his right hand To stand in the Scriptures is either to pray Stand taken diversly Stare pro orare as Abraham is said to stand before the Lord that is to pray and the Publican stood a farre off that is prayed So Iere. 18.20 Remember that I stood before thee to speake for them and to turne away thy wrath from them and the Hebrewes say Sine stationibus non subsisteret mundus that is without prayers the world could not endure because they stood when they prayed Secondly to stand signifies to serve Pr. 22.29 Seest thou a servant diligent in his businesse Stare pro servire this man shall stand before Kings that is serve Psal 135.2 Yee who stand in the Courts of the Lord that is who serve Thirdly to stand in the Scripture is to stand to be judged before a Iudge Stare pro judicare as Exod. 17.14 Why doth the people stand all the day long So amongst the Latines Stare in judicio cadere causa Psal 1.5 Impij non stabunt in judicio that is they shall lose their cause now Ioshua stood here praying Ioshua stood here ready to serve and Ioshua stood as accused He shewed me Satan standing at the right hand of Ioshua Foure chiefe combats betwixt God and the Divell We may marke foure singular strifes betwixt God and the Divell about foure singular of the Lords valiant ones The first was betweene God and Satan about Iob cap. 1 The second was betwixt Michael the Archangell and the Divell about the body of Moses Iude 9. The third was betwixt Christ and the Divell about the High-priest Ioshua here The fourth was betwixt Christ and the Divell about the faith of Peter Luc. 22.31 In the first strife betwixt God and the Divell about Iob it might seeme strange that God gave such a way to Satan in this conflict but if we will consider Gods end in it Why God suffered Satan to afflict Iob. we shall see both his wisedome and goodnesse in it for God did not expose Iob to these trials that the Divell might swallow him up but both that he might get the greater glory by this his Champion Iob and that the Church might learne patience by this example yee have heard the patience of Iob Iam. 5.11 The Lord delighted here to see his champion Iob wrestle and to returne victorious God taketh delight to see his children fight with Satan and to put Satan to the foyle the Romane Emperours used to keepe Lyons in cages and they used to cast in condemned persons to them to fight to the death with them wee read in Tertullian how conclamatum est Christiani ad Leones so the Lord keepeth the Divels in Cages and brings not out slaves and condemned wretches to fight with them but his most notable champions whom he knowes will report the Victory and therefore hee delights to behold this conflict The second reason why the Lord put Iob to these hard tryals was for the good of his Church for even as the Physitians keepe the bodies of the condemned to make anatomies of them for the good of others so the Lord kept Iob for this tryall for the good of the Church that they might remember the patience of Iob. The second great strife was betwixt Michael the Archangell and the Divell about the body of Moses A second strife betwixt Christ and Satan about the body of Moses Iude 9. It is strange to see how Satan dealeth with Moses when Moses was living nothing but stone him to death but now when he is dead he would make an Idoll of his body and set it up to be worshipped and that which hee could not effectuate by him when hee was living he goes about to effectuate it now by his dead body It was a great sinne first to kill the Prophets and then to erect Sepulchres to them Matth. 23.29 Woe unto you Scribes and Pharises hypocrites because c. but this is a greater sinne first to kill Moses and then afer his death to labour to make an Idoll of him but the Lord had a great respect to Moses who was faithfull in all his house Heb. 3.5 when hee was living so now when he was dead hee preserved this his body and buried it honorably with his owne hands where the devill knoweth not The third strife betwixt CHRIST and the Devill was about Ioshua the Highpriest Satan accuses Ioshua for standing before the LORD in soiled apparrell but the Lord takes his defence putteth Satan to rebuke putteth new apparell upon Ioshua and setteth a crowne upon his head The fourth strife was about Peters faith Satan sought to winnow Peter as wheat but Christ prayed for Peters faith that it should not faile Luc. 22.31 The devill gave his faith a shrewd blow and sifted him strangely when he made him deny his master thrice But Christ saved him by his intercession We are to make use of these conflicts 2 Cor. 10.13 that God will not suffer us to be tempted above that wee are able God will not suffer us to be tempted above our power but
the end of all his miseries and therefore is properly called mans day Iob 18.20 The day of a mans death is better then the day of his birth Luc. 2.29 Now lettest thou thy servant depart in peace 1 Sam. 28.15 Why hast thou troubled me Iob 3.13 For now should I have lien still and beene quiet I should have slept then should I have beene at rest The Councell of Toledo marketh that Christ wept not at Lazarus death but at his resurrection and this should teach us to moderate our griefe when our friends dye and those whom we love best If ye love me saith Christ yee will rejoyce because I goe to my father Ioh. 14.28 So we should rejoyce when wee see our friends goe to our Father and count the day of their death better then the day of their birth The day of death is worse to the wicked The day of a mans death is better than the day of his birth to the children of God it is better but to the wicked it is much worse the child of God saith in his death as Christ said consummatum est then all teares are wipt from their eyes but to the wicked it is their worst day as the child of God saith consummatum est so they say inchoatum est Luc. 16.25 Remember that thou in thy life time receivedst thy good things and Lazarus his evill things but now he is comforted and thou art tormented Death is worse to the wicked man therefore his death is called the death of the uncircumcised Ezek. 28.12 and he dyeth as a foole 2 Sam. 3.33 but the children of God die in the Lord and their death is their rest It may seeme that to be borne is better than death Ob. Ioh 16.20 A woman when she is in travell hath sorrow because her houre is come but assoone as she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world She rejoyceth that she hath brought forth a Sonne but we rejoyce not when one dyeth therefore it may seeme that the day of ones birth is better then the day of his death It is better for the woman that she hath a child borne for the continuation of her posterity Answ and therfore she rejoyceth but the day of the childs death is better for himselfe than the day of his birth because then there is an end put to all his miseries In what case may a man choose death rather then life Quest We may chiefely choose death rather then life onely to be rid of sinne as Paul desired Answ to depart and to be with Christ Phil. 1.23 but this was onely to be delivered from the body of sinne to prevent sinne it is better not to be than to be Eccles 4.3 for he hath not seene the evill worke which is done under the Sunne Againe it is better for reprobates that they had never beene because of their damnation as it is said of Iudas It had beene better for him that he had never beene borne Matth. 26.21 and it is better to be dead then living that a man may be freed of sinne There is esse Physicum esse morale it is better for a wicked man to be than not to be ratione Physica because he commeth nearer to God who hath his being of himselfe but it is worse to him quoad esse morale magis optandum non esse cum carentia poena quam esse cum poena that is it is better for him not to be without punishment than to be and be punished eternally There is in man instinct reason and faith instinct teacheth him onely to seeke the preservation of his body reason goeth somewhat higher and hath some respect to vertue and honor but yet it is not a right guide to man here when hee wisheth to be dead for feare of shame and such worldly inconvenients Stoici ne foedetur virtus Romani ob inanem gloriam mortem optarunt but faith seeth farther and wisheth this dissolution because it knoweth that the body and the soule shall be joyned together againe after they are separated and purified from sinne A man must not wish death or the grave although he be bitter in soule Iob. 3.20 and afflictions be upon him but onely for sinne If it be said death destroyeth the substance of man but sinne destroyeth onely an accident in man Ob. therefore death should not be desired for the eschewing of sinne Answ Death is not a totall destruction of a man neither is a man turned into nothing when he dyeth neither wisheth he death that he may not be but that this Tabernacle may be dissolved that he may have A building of God an house not made with hands eternall in the heavens 2 Cor. 5.1 Observe that men looke diversly upon death First as it is an enemy to nature and so all men abhorre it And the naturall man in this respect calleth it a bitter death 1 Sam. 15.3 Hagag said Surely the bitternesse of death is past Secondly some looke upon it as the wages of sinne Rom. 6.32 then it is a more bitter death and thirdly some looke upon it as a passage to life and then it is to be wished but not for it selfe but for another end as when a sicke man desireth a bitter potion for his healths sake for no evill of punishment is to be desired for it selfe There are two periods set downe here our birth and our death and not our life It is the manner of the spirit of God in the Scriptures to set downe the two extremes and to leave out the midst as Psal 21.8 the Lord shall keepe thy going in and going out that is all thy wayes so Exod. 8.11.5 And all the first borne of the land of Egypt shall dye from the first borne of Pharaoh that fitteth upon the throne unto the first borne of the Maidservant that sitteth behind the Mill here the rest of the people are left out for shortnesse and the two extremes are expressed so Num. 6.4 from the kernell to the huske here the wine which is the midst is left out so Iob. 24.20 The wombe shall forget him and the wormes shall feede sweetly upon him here the birth and the grave include the whole life So here are set downe our birth and our death our two graves the grave out of which we come and the grave unto which we goe Iob joyneth these two together Naked came I out of my Mothers wombe and naked shall I returne thither Iob. 1.21 he was not to returne backe to his Mothers wombe againe but he was to returne backe to the grave againe the second wombe and Christ joyneth the belly and the grave Matth. 1â— 4 For as Ionas was three dayes and three night in the Whales belly So shall the some of man be three dayes and three nights in the heart of the earth hence it is that the inferior parts of the earth
with teares and her bowels were troubled Lament 2.11 Last the Prince is the soule and the Subjects are the bodie and the body should doe all things for the good of the soule he is the breath of our nostrils Lament 4.12 We see how many obligations the Subjects owe to their King CHAPTER III. Why was God angry with them for choosing of a King 1 SAM 8.7 And the Lord said unto Samuel hearken unto the voice of the people in all that they say unto thee for they haue not reiected thee but they haue reiected me that I should not reigne over them God was not angry simply with the Iewes for choosing of a King but because they prevented the time KIngly Government being the best Government why was the LORD then angry with the Iewes for choosing of a King He was not angry with them simply for desiring and choosing a King but for the manner of their choise for God was minded to haue given them a King but they would not stay the Lords leasure but anticipated the time therefore the Iewes say of them comederunt immaturam uvam the grape was not ripe enough as yet wee may see that God was minded to haue given them a King Deut. 17. because he telleth them what sort of King they should choose and what he should doe and they say Three things given in commandement to the Iewes when they entered into Canaan that he gaue them three things in commandement when they entered into Canaan first to choose a King secondly to roote out the Canaanites and thirdly to build a Temple for his worship God was angry with them that they sought a King so long as good Samuel ruled over them he was angry with them because they would haue a King to reigne over them after the manner of the Nations Deut. 17.14 I will set a King over me like all the Nations round about me but thou shalt set them over thee whom the Lord thy God will choose If they had said to Samuel giue one to reigne over us after thy death because thy children are corrupt 1 Sam. 8.3 or giue us one who may governe us in equitie this had beene no offence to God but simply to desire a King like the Kings of the Nations this was their sinne and herein they rejected not Samuel but God himselfe 1 Sam. 8.7 How was God rejected when they chose a King Quest seeing Kings reigne by him Prov. 8. and the Kings throne is Gods throne 1 Chro. 29.23 1 King 2.15 The Lord did reigne over them in both these sorts of Government Answ but when the Iudges commanded and ruled them The Iudges had not such absolute government over the people as the Kings had they had not such an absolute Government as when the Kings reigned over them the Iudges might make no Lawes nor take tribute of the people as the Kings might doe therefore the Lords immediate Government did more appeare when the Iudges ruled them Iudg. 8.23 I will not rule over you neither shall my sonne rule over you the Lord shall rule over you And when they rejected Samuel here they said in effect as the Iewes said when they disclaimed Christ We will haue no King to reigne over us but Caesar Ioh. 19.15 Gods power did more appeare when the Iudges ruled but his goodnesse and mercie appeared more when the Kings ruled When the Iudges ruled over them then Gods power did more appeare helping them by weake meanes but when the Kings reigned over them then Gods wisedome and his goodnesse did more appeare in setling a government amongst them and making their Kings types of Christ And as in Gods miracles his power did more appeare but in his ordinary course working by nature his wisedome and goodnesse appeared more so in these two formes of Government his power did appeare more when the Iudges ruled over them but in setling the Kingly government amongst them his goodnesse and his wisedome did more appeare The conclusion of this is Conclusion happie is that Kingdome when the King reigneth a me per me propter me a me when he is sent by the Lord per me when he is sustained and upholden by the Lord and propter me when he serues to glorifie God in his Kingdome CHAPTER IIII. What Samuel meaneth by Mishpat Hammelech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 SAM 8.11 And he said this will be the manner of the King that shall raigne over you c. KIMCHI saith whatsoever is set downe in this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regis it is lawfull for the King to doe it and therefore he interpreteth Mishpat Melech 1 Sam. 8.8 This shall be the Law of the King or this is the thing which the King may doe by the Law the Chaldie Paraphrast paraphraseth it Nimusa a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex chaldaicè Maymone expoundeth the words in this wise he shall take your Beasts at the Kings price and your Oliues and your Vines for to maintaine his servants in the Warres Rambamfilius Maymone and he saith in necessitate omnia pertinent ad jus regis sed extra necessitatem non pertinent But this is not the meaning of the place Samuel describeth a tyrant and not what a King may lawfully doe The Lord is describing here to them that King which he is to giue to them in his wrath and not what a lawfull King may doe and Mishpat here signifieth not a Law but the manner and custome of him who should doe such things as 1 Sam. 2.13 And the Priests Mishpat custome was with the people to take the flesh of the sacrifice that did not belong to him Here it cannot be translated it was the Priests Law for it had beene sacrilegious theft in the Priest to haue taken any part of the sacrifice but that which was due to him So this should be the Mishpat or custome of this King whom God sent in his wrath that he should take any thing which he pleased from them although it had not beene for necessary uses but 1 Sam. 10.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regni the word Mishpat is taken in another sense then Samuel told the people Mishpat Hammelocha the law of the Kingdome and laid it up before the Arke Here Mishpat is taken in another sense how the King should rule the Countrey and this Booke Samuel laid up before the Arke but this Mishpat was not laid up before the Arke but was set downe as a punishment for that people Now that this King which Samuel describeth unto them whom God sent in his wrath might not doe these things to his Subjects by lawfull authoritie Reasons prooving that he was not a lawfull King who is described here the reasons are these Reason 1 First God gaue them this King in his anger and tooke him away in his wrath Hos 13.11 Which cannot be said of any King in whom there is but the
sufficient Luk. 19.22 Wicked servant out of thine owne mouth will I judge thee Secondly this Amalekite gloried that he had killed Saul and so flattered David and lastly he was an Amalekite against whom the Lord had given out sentence long before that they should all be killed with the sword and the Lord was wroth with Saul for sparing the Amalekites David brake not his oath in causing Shimei to be killed The second thing objected to David is the breaking of his oath in causing Shimei to be killed when he had sworne that nothing should befall him but it was not for his former railing that he was put to death but for his new transgression David saith to his sonne Salomon Habes apud te 2 Sam. 28. that is confine him and suffer him not to goe abroad for he is a mightie man and is able to gather together a thousand of Benjamin 2 Sam. 19.17 therefore Salomon makes him to sweare that he should never goe beyond the brooke Kedron under the paine of death and he most willingly assented unto it yet he brake his oath and went to seeke his fugitiue servant and for the breach of this oath David commandeth to put him to death and Salomon caused to execute him and after his first transgression he is kept in ward here and he is like a fish taken upon the hooke Simile but yet not pulled out of the water to be dressed by the Cookes Object But Salomon layeth to his charge that sin which was forgiven him 1 King 2.42 thou knowest what thou didst to my Father David Answ Both David and Salomon pardoned this sinne but conditionally that he should not fall into a new sinne Shimei had his former fault pardoned conditionally and even as an old Cicatrix being healed if it get a new blow is more dangerous than any other wound so a fault pardoned if the man fall into sinne againe aggravateth the sinne more he was pardoned conditionally onely that he should not transgresse againe Object But it may seeme too great a punishment for so small a fault going but out to seeke his fugitiue servant Answ He was guiltie of treason Shimei how guiltie of treason in setting light by the Kings commandement and he bound himselfe by an oath if he did transgresse As for the killing of Ioab David sinned not in causing Salomon to kill Ioab all the commendations set downe for his prayse are nothing if yee will compare them with his foule offences that which he did for his Countrey maketh him not a good man Ioabs vices his skill in militarie discipline maketh him not a good man but a good warriour and justly he deserved death for he would haue had the Kingdome from Salomon to Adonijah hoping thereby to haue gotten preferment under him He would haue Adonijah to be King as Abner would haue had the Kingdome from David to Ishbosheth and from Ishbosheth to David againe onely for his owne advancement so would Ioab haue Adonijah to haue the Kingdome hoping thereby to get preferment to himselfe therefore he was not to be reckoned amongst the loyall and faithfull Subjects of the King And whereas the vertues are reckoned up wee shall finde moe vices than vertues in him first we shall see him delight to see one kill another He delighted to see men kill others which he thought to haue beene but a sport 2 Sam. 2.14 And looke to his cruell murthering of Abner and Amasa He killed Abner and Amasa he shed the bloud of peace as it had beene in warre and when Abner looked for no such thing he traiterously killed him neither was he a white moved when he was defiled with their bloud when he saw the bloud both upon his girdle and his shooes he gloried in it and he was readie to kill Vrijah at the commandement of the King So he killed Absalom the Kings sonne He killed Absalom contrary to the Kings commandement Wherefore Salomon being a Prince of peace Why Salomon killed Adonijah Ioab and Shimei would not haue his servants turbulent like Ioab but would haue them as Christ would haue his Disciples not to seeke fire from heaven to be revenged upon the Samaritans for then they knew not of what spirit they were Luk. 9.55 Salomon sinned not in killing Adonijah Now for Salomons killing of Adonijah we must not judge rashly of Salomon who had many excellent vertues in him the great vertues which were in him meekenesse Foure chiefe vertues found in Salomon veritie fortitude and justice were the foure Horses as it were which drew his Chariot Psal 45. First Salomons meekenesse in sparing Adonijah his meeknesse he was the Prince of peace and therefore he pardoned Adonijah regnum auâ—picandum a clementia for this procureth the favour of his subjects so David would not kill Shimei in the beginning of his reigne but Rehoboam that would not gratifie the people in the beginning of his reigne his Kingdome prospered not Secondly his veritie if thou be a good man Salomons veritie in keeping his promise to Adonijah a haire of thy head shall not fall to the ground Thirdly his justice when he failed againe Salomons fortitude and justice justly he caused to put him to death Fourthly his fortitude although Adonijah had a great faction which were against Salomon yet he durst be bold to cause to apprehend him so Salomon for Adonijahs second transgression justly caused to execute him and we are not to measure his heavenly wisedome by the morall vertues which are found in Titus and Augustus Adonijah was guiltie of treason How Adonijah was guiltie of treason for he sought Abishaig onely for that end that he might get the Kingdome Secondly he saith that the Kingdome belongeth still to him he was not like good Ionathan who willingly gaue way to Gods ordinance he knew well that the Lord had appointed the Kingdome for Salomon 2 Sam. 7. The sonne which shall come out of thy loynes shall build thy house and succeede in the Kingdome this was spoken after all his other sonnes were borne this aggravated all the rest of his sinnes that he affected the Kingdome his father being yet aliue and although his father was decrepit yet he ruled by his Counsellours and he was not weake in minde now although in bodie Wherefore wee may conclude Conclusion the Kingdome of Iudah to be the best government and still to be preferred before the Kingdome of Israell CHAPTER XI Whether the Iewes might chuse Herod for their King or not DEVT. 17.15 Thou mayst not set a stranger over thee which is not thy brother THe Iewes distinguish those who were Gentiles both by father and mother from those who were borne Iewes Those who were strangers both by father and mother they called them Bagbag by a contraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius Proselyti et Proselyta for Benger and Bengerah that is filius proselyti
doe and here the will giveth no consent at all as when they drew the Martyrs before their Idols and put incense in their hands Coactum is that when there is some externall violence used to enforce and compell a man to doe such a thing against which he standeth out and resisteth for a time but yet in the end he yeeldeth for feare as Origen did to Idolatrie But non spontaneum is this when it is partly with the will and partly against the will Christ sayd unto Peter Ioh. 21.18 they shall carry thee whither thou wouldest not meaning what death he should dye It was partly with Peters will and partly against his will that he went to martyrdome Voluntarium is that when the will giveth full consent to doe a thing When a man killeth his neighbour in suddaine passion he is not violently drawne to this sinne neither is he compelled to this sinne prima principia concupiscible et irascibile sunt interna homini and cannot be compelled and in this sense he who killeth in suddaine passion is sayd to doe it willingly but if we will respect the will as it is obnubilated with the perturbation of anger for the time he did it not willingly but non spontè which is a midst betwixt spontè and invitê Peter sayd to Christ Lord I will lay downe my life for thy sake Iohn 13.3 no doubt hee had an intention to dye with him when he spake these words but they shall carrie thee whither thou wouldest not here he was not willing to dye so that he was partly willing and partly not willing hee was not altogether willing nor it was not altogether against his will but it was partly with his will and partly against his will We doe a thing Spontè we doe a thing invitè Spontè Invitè Non invitè and we doe a thing non invitè We doe a thing Spontè when we are altogether willing to it we doe a thing invitè when it is partly with our will and partly against our will we doe a thing non invitè quando procedit ex ignorantia comitante Simile as when Mutius Scaevola killed another in stead of Porcenna and when it was told him that he had missed the King and killed another he was sory that he had not killed the King this action was neither done Spontè nor invitè but non invitè but when a man killeth in suddaine passion and after that his passions and perturbations are setled he is sory that he hath done such a thing and is grieved that primus impetus non est in sua potestate then he doth it invitè There is a twofold concupiscence Concupiscentia Antecedent Consequent an antecedent concupiscence and a consequent concupiscence the antecedent concupiscence is that when the passion preventeth the will and moveth it but the consequent concupiscence is that when the will willingly worketh and stirreth up the passion that it may execute the sinne more readily when passion preventeth the will then it extenuateth the sinne but when the will stirreth up the passion then it augmenteth the sinne Againe Agere Ex ira Iratus we must make a difference betwixt these two to doe a thing ex ira and to doe a thing iratus when a man doth a thing ex irâ anger is onely the cause of it and it repenteth him of it afterward that he hath done it but when he doth a thing iratus it doth not proceed principally from his anger but from some other bad disposition and hardly such a man repenteth him of his fact Lastly Eligere Praeligere there is a difference betwixt eligere and praeeligere eligere is to follow sense and appetite but praeeligere is to follow reason When a man killeth in suddaine passion Anger followeth the complexion of the bodie it is electio non praelectio This sinne of anger commeth commonly of the complexion of the body nam ex iracundis nascuntur irati the Philosopher saith a certaine man being challenged for beating of his father gaue this answere My father beat his father and pointing to his sonne with his finger he said this my sonne will beat me also these hereditary evils are hardly cured The woman of Tekoah when one of her sonnes killed the other she begged of the King to remember the law of the Lord that her other sonne might be saved in the Citie of Refuge which the King granted unto her willingly 2 Sam. 14. because he killed him in suddaine passion CHAPTER XXII Whether they might take the sonnes of the Prophets widow for debt or not 2 KING 4. Now cryed a certaine woman of the wiues of the sonnes of the Prophets unto Elisha saying the Creditour is come to take unto him my two sonnes to be bondmen IT is a pitifull thing to adde griefe to those who are in griefe already this widow shee was in griefe already and those who would take her sonnes from her adde new griefe unto her The Lord saith Make not sad the heart of the widow Iere. 22.3 Elias 1 King 17.20 said unto the Lord O Lord my God thou hast brought evill upon this widow with whom I sojourne by slaying her sonne As if he should say is it not enough O Lord that thou hast taken away her husband but thou wilt take away her sonne also The Lord could not doe wrong to this widow by taking away both her sonne and her husband but they who came to take this poore widowes children did great wrong to her in adding new griefe to her The widow in the Hebrew is called Almonah muta ab Alam silere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidua ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vacua because she hath no body to speake for her and she is called Rikam emptie Ruth 1.21 because she wanteth a husband to defend her a widow who liveth in pleasure shee is dead while shee is living 1 Tim. 5.6 but a widow that is a widow indeed and desolate trusteth in God and she is civilly dead when shee wanteth the meanes to helpe her The Lord forbiddeth in his Law to take to pledge the upper or the nether Milstone which are the meanes to maintaine the mans life Deut. 24.6 The widowes two sonnes were as it were the nether and the upper Milstone to gaine her living Secondly the Lord forbiddeth to take to pledge the cloths in which the poore man lieth in the night for he saith when he cryeth unto me I will heare for I am gracious Exod. 22.27 And when those two sonnes of the widow were taken from her did not the Lord heare her a poore woman a poore widow the widow of one that feared the Lord the widow of a Prophet Yes verily he heard her and that quickly And he that saith Touch not mine anointed and doe my Prophets no harme Psal 105.15 so he saith touch not the Prophets widow nor her sonnâ—s and doe them no harme
cont haer 18. the Egyptians used at the Equinoxe in the Spring to take vermilion and to rubbe over all their trees and houses with it saying that at that time of the yeere the fire had almost burnt up all Egypt and therefore they use this as a signe in remembrance of their deliverance So the Lord commanded Ezekiel to set a marke upon those of Ierusalem that mourned whom he was minded to saue Ezek. 9.4 Quest But what was the reason that he set not a marke of destruction upon them that were to be destroyed as he set upon these who were to be saved Answ The reason was God did not marke those who were to be destroyed because of their great number because of the great number that was to be destroyed in respect of the handfull that was to be saved for where there was one to be saved there was a hundred to be destroyed there were but seven thousand who bowed not their knee to Baall and of the great multitude that came out of Egypt onely two entred into the land of Canaan And Revel 7.4 of all the Tribes of Israel there were but one hundred and fortie foure thousand sealed in the fore-head And in Ieremies time it was very hard to find one that executed judgement in all the streetes of Ierusalem Ier. 5.1 There were a few good men at that time as Ieremie himselfe Ebedmelech the Blackmoore Vriah the Prophet and the Rechabites But the most of the rest were naught and if Ierusalem had beene searched few had been found in it And this was a griefe to the Prophet Micah which made him to complaine that hee could not get a cluster to eate Mica 7.1 meaning that the good men were perished out of the earth The Heathen learned this of the people of God to marke those who were to be saved with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these that were condemned with the letter θ theta The heathen marked the condemned with theta and them that were absolved in judgement with tau Ascon pad It was the custome of the ancient warriors when they returned from battaile he who kept the register of their names marked the names of those who returned safe with the letter tau and the names of those who were wanting with the letter theta the Latines learned this from the Grecians the Grecians from the Egyptians and the Egyptians from the people of God Persius Si potis es vitio nigrum praefigere theta The Iewes put not two to death in one day but for the same crime They put not two to death in one day except they were guiltie of one crime and they giue this example If a man had lien with the Priests daughter he and she were not put to death both in one day because she was guiltie of a greater sinne then he therefore she was to be burnt quicke but he was not to be put to death that day neither was he burnt quicke as she was Quest How came it to passe then that they put Christ and the two theeves to death in one day seing Christ was condemned for affecting the Kingdome and the theeves for theft Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditiosi Mark 15.7 á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditio factio Christ and the two theeves were condemned for one fault because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublers of the peace of the Kingdome and therefore the theife said thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same condemnation Luke 23.40 Barrabas was a murtherer and so should haue dyed by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effractores but because he made insurrection and troubled the common peace therefore he was to be crucified And the Hebrewes call these perizim effractores and the Rabbins called them listin from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tooke armes to trouble the peace of the Common-wealth and they used to crucifie all these who troubled the Kingdome and made insurrection CHAPTER XL. Of their Capitall punishments IOSH. 7.25 And all Israel stoned him with stones and burned them with fire after they had stoned them with stones THere were sundry sorts of punishments inflicted upon malefactors by the house of judgement among the Iewes Some of them were burnt some of them were strangled some of them were stoned and some of them were beheaded and some of them were drowned He that lay with his mother or daughter in law the wife of his sonne or with a maide that was betrothed Who were stoned Deut. 22.24 Or if a woman bowed downe to a beast Levit. 20.16 so the blasphemer Levit. 24.14 and Idolater Deut. 17.5 So he who offered his seed to Molech Levit. 20.2 He that had the spirit of divination or was a wizard Levit. 20.27 He that profaned the Sabbath he that cursed his father or his mother Levit. 20.9 so the disobedient sonne was stoned to death Deut. 21.21 He that perswaded or enticed others to Idolatry Deut. 13.1 all these were stoned to death First the Priests daughter if she committed adulterie Secondly he who lay with his owne daughter Who were burne Thirdly he who lay with his sonnes wife Fourthly he who lay with his daughters daughter or with the daughter of his wiues daughter Fifthly he who lay with his mother in law or with the mother of his mother in law or hee who lay with the mother of his father in law his wife being yet aliue even all these were burnt Iosh 7 15. He that is taken with a cursed thing shall be burnt with fire and vers 25. all Israel stoned him with stones first he was stoned and then burnt Who were beheaded Those who killed were beheaded and those who fell away to Idolatry Who were strangled The fourth sort of punishment was strangling which was the lightest sort of punishment capital among the Iewes First he who did strike his father or his mother Secōdly he who stole a man in Israel Deut. 24.7 Thirdly any old man who hearkened not to the voice of the Synedrion Fourthly a false Prophet and he who lay with another mans wife Fiftly he who defiled the Priests daughter all these were strangled And the Iewes say wheresoever this punishment is set down let his bloud be upon his owne head it is to be understood of stoning but where the phrase is found let him die the death and the punishment not set downe in particular then it is to be understood of strangling But this holdeth not it is said Exod. 21.12 he that smiteth a man that he die shall surely bee put to death so it is said that the adulterer shall die the death yet he was not strangled but stoned Ezek. 16.40 Ioh. 8.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucifigere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This strangling the Romanes changed into crucifying which was called Zacaph crucifigere and the crosse was