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
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
Revel 11.19 things which are hid and obscure are said by the Hebrewes to be far off Deut. 30.14 and things which are cleare and manifest are said to be neare at hand thus we see how farre the Gospell exceedeth the Law but yet we are not to vilifie and count basely of those ceremonies for the holy Ghost hath registred the least instrument and the basest things in the Sanctuary and David gave to Salomon a patterne of the table Candlesticke Lampes flesh-hookes and bowles 1 Chron. 28.11 17. It may be said perhaps that they had some use then 2 Cot. 5.10 but old things are past away and all things are become new what use then can they have in the Church now they have no use for signification now in the Church or to fore-shadow things to come seeing Christ the Body himselfe is come yet they have many other good uses first we should delight to looke backe to see the antiquitie of them for even as men delight to behold the cloathes and Armour of their predecessors which they wore long agoe So should we delight to see the cloathes in which Christ was wrapped in his infancy and the Cradle in which Christ lay Secondly this should teach us to be thankefull to God that we have so cleare a light under the Gospel which they had not under the Law it was a great benefit to learning when the obscure Hieroglyphicks in Egypt were changed into letters and the darke and mysticall writings of Plato were changed by Aristotle into a cleare and plaine forme of writing farre greater is the benefit that the Church hath now when the Lord hath changed these figures and ceremonies into the cleare light of the Gospell Thirdly these doe let us see that God will performe the rest of his promises as he hath fulfilled all these types already and lastly they let us see the miserable estate of the Iewes who cleave still to these ceremonies as yet Hierom compareth the Iewes before Christ came into the world to these that eate the flesh and he compared Christians under the Gospell to those who eate the marrow but he compareth the Iewes after they had rejected Christ to the dogges who gnaw the bones cleaving onely to the killing letter but not seeking to Iesus Christ the quickning Spirit And now Sir I dedicate this part of my labours to you that it may remaine a note of my thankefulnesse for your favours to me I know Sir that ye will make better use of it then most men in these dayes doe with such Treatises casting them by and rather reade any trifle than that which conduceth to the informing of the soule to God-ward yea preaching it selfe they are weary of except perhaps some new mans odde elocution invite them for a fit but by and by they looke after a new straine as it were for new fashions of cloathes But I know Sir your breeding craveth another thing of you who was bred up under so wise and religious a mother who for the educatioÌ„ of her children was another Monica as your selfe and your vertuous sister Mistris Katherine are sufficient proofes I cannot passe by her name upon this occasion whose life and death was to mean instruction Good cause have you to keepe that methode as yee have begun it in your eldest sonne so to prosecute the same with your many hopefull children which GOD hath given you by your Noble match which is one of the best borne Ladies of this Land who dignifieth her birth by her Christian humble and godly life Sir beleeve me that godlinesse is more true Honour to you than your birth although you be never so well descended and to be more esteemed than the place which yee have about our Gracious King and more than all morall vertues whatsoever which are but splendida peccata without piety your Honour and worldly credite are but trifles compared to this they cannot keepe a man alive in this world nor doe him any good in the world to come Eccles 12. â—3 for this is the whole man this makes up a complete man and he is but the shadow of a man that wants this Psal 34.7 The Angels of the Lord pitch round about them that feare him and deliver them and hath any man in this Court gotten more remarkeable deliverances than you have I am sure ye will not let these benefits of the Lord slip out of your minde reade often the sixty two Psalme Heb. 12.20 and meditate upon it The God of peace that brought againe from the dead our Lord Iesus that great Shepheard of the sheepe through the blood of the everlasting covenant make you perfect in every good worke to doe his will working in you that which is pleasing in his sight through Iesus Christ to whom be glory for ever and ever Now for these my labours if they serve for any Christian use in the Church I am satisfied and that I may doe so I humbly pray to God and shall still for your prosperity Your Honours still to be commanded in the Lord Iohn Weemes A Table of the Contents of the Exercitations of this Booke EXERCITAT I. OF the reducing of the ceremonies of the Law in generall unto the Commandements Pag. 1. First Commandement EXERCITAT II. Of the purification of the woman after her childbirth Pag. 4 Second Commandement EXERCITAT III. Of the place of Gods worship Pag. 7 EXERCITAT IIII. Of the Arke Pag. 11 EXERCITAT V. Where they worshipped when the Arke and Tabernacle were separated Pag. 15 EXERCITAT VI. Of the situation of the City of Ierusalem Pag. 19 EXERCITAT VII In what tribe the Temple stood Pag. 23 EXERCITAT VIII Of the Temple of Ierusalem Pag. 28 A comparison betwixt the first and second Temple Pag. 30 A comparison betwixt the Temple and Christ Pag. 32 A comparison betwixt the Temple and Heaven Pag. 33 EXERCITAT IX Of the Churbims Pag. 34 EXERCITAT X. Of the golden Candle sticke Pag. 39 EXERCITAT XI Of the table of Shewbread Pag. 42 EXERCITAT XII Of the Altar Pag. 45 EXERCITAT XIII Of the Sacrifices in generall Pag. 51 EXERCITAT XIIII Of the Sacrifices in particular and first of the burnt offering Pag. 56 Of the meat offring Pag. 58 Of the peace offring Pag. 59 Of the sinne offring Pag. 63 Of the trespasse offring Pag. 68 EXERCITAT XV. Of the Priests apparrell Pag. 69 EXERCITAT XVI The Lord would not have his people use the customes of the heathen Priests Pag. 73 EXERCITAT XVII That a woman might not weare a mans apparrell Pag. 76 Third Commandement EXERCITAT XVIII Of the Nazarite Vow Pag. 78 Fourth Commandement EXERCITAT XIX Of the passeover Pag. 84 EXERCITAT XX. Of the pentecost Pag. 93 EXERCITAT XXI Of the feast of Tabernacles Pag. 96 EXERCITAT XXII Of the new Moones Pag. 100 EXERCITAT XXIII Of the day of expiation Pag. 106 EXERCITAT XXIIII Of the seuenth yeeres rest and the Iubile Pag. 110 Of the
the Sabbath 89 feast of Tabernacles why instituted 97. the feast of Trumpets 104 feast of collection 110. Female circumcised in the males 77. Flaminian Priests and their rites 81. G Garments of foure sorts 237 to take off the garment what it signified 71. Gentiles why the Court of the Gentiles left out in the second Temple 30. Gifts necessary for the Church of two sorts 231. God compared to a Prince 28. his table dinner and supper 29 hee beareth with man in many things 15 he workes not contrary to nature 152 his power twofold 209. Grave terrible in it selfe 259 the comforts against it 260. H Haire put for strength 81 Hand the right more excellent 220 of the situation at the right hand ibid. the left hand put for protection 221. Hanging a cursed death 162 Holy thing 155 what to devour holy things 156 holiest of all had diverse names 29 the censer left in it 48. Horne of prophesie what 114 with Rammes hornes they proclaimed the Iubile ibid I Ierusalem compassed with hils 19 called Sion and Moriah 21 called the midst of the earth 22 other Countryes take their denomination from the situation of it ibid it is taken for the City and people 232. Iesus whether any man may be called Iesus 219. Iewes opposite to the Gentils in their worship 76 taught many wayes 129 the forme of their vow 157 helpes for their judgements memories and affections 158. they adde to the Law of God 159 Ioshua called Hoshea 238 Iubile when proclamed 107 by whom 114 when it fell with the seventh yeere of rest 115 why it was appointed 119 when the first Iubile began ibid K Keyes foure sorts of keyes 152. Kid not to seeth a kid in the mothers milke 130. Kingdome Salomons Kingdome compared to the Moone 102. L Lampes how the Priest trimmed the Lampes 41. Land how it rested three yeeres together 117. Law ceremoniall abolished 171. a threefold use of it 174 Lawes morall positive divin◠positive 194. Levites payed tith to the Priest 122 their liberall maintenance 123 124 125 Life long life annexed to al the commandements 131 how the life is in the blood 132 the shortnesse of it described 255 256 c. M Malefactor accursed 161 Man more unclean than any creature 250. Mary offered for herselfe and for her sonne 5. Meate offering see offering Ministers not to enter too soone 185 youthes not fit to be Ministers 186 not to seeke their owne praise 200. their greatest credit 201 their travels not alwayes lost 204 how they may bee guilty of the sinnes of the people 226. Miracles beget not faith 180 who desired miracles ibid. men not confirmed by by miracles 181 threesorts of miracles ibid. Moabites a filthy people in their worship 74 75. Moone the names of it 100. when the New Moone was kept ibid. it had no Sacrifice ibid. Why they kept the New Moone 101 diverse changes and courses of the moone 102 a threefold motion of it 103. N Name to impose a name a signe of Authority 219. Nazarites according to their age of three sorts 78 according to the time of two sorts ibid. not to drinke wine 79. not to touch the dead 80. whether the Nazarite or Priest more holy 80. not to shave their haire 81. Number plurall for singular 6 the Hebrew speake of themselves in the plurall number 226 number put for a few in number 255. O Offerings of diverse sorts 55 what offered in the meat offering 58 two sorts of meat offring 16 the meat offering put for all the Sacrifices 59 of the peace offering ibid the Priests part in it 60. the feast of it 62 a bad division of it ibid. the offering of Ielousie 64 sinne offring of twosorts 66 what sinne offering the Priests might eate 66 the trespasse offering 68. Olive trees in Zacharies vision what 40. Oyle in the Tabernacle pure oyle 40 it is called gold ibid P Passeover taken diversly 84 how it pertaineth to the fourth Commandement ibid. why eaten with unleavened bread 85 why with soure herbes ibid. Whether the Cup in it a Sacramentall Cup or not ibid. what things proper to the Passeover in Egypt and what proper to it in Canaan 86 seven memorable Passeovers ibid. Whether the Passeover a Sacrament or a Sacrifice 87 whether Christ kept it upon the Iewes day 89 why reckoned a lesse holy thing 248. Pentecost called the feast of weekes 93 it had but one holy day 95. Pharisees of two sorts 122. Phylacteries why the Iewes wore them 159 how they abused them 160. Pillars what they signified 29. Places twofold 7 some places for worship commanded some allowed 16 high-places taken in an evill sense 17 sinne to offer in the high-places after the Temple was builded 18. Preachers of three sorts 201 Priapus the god of the Moabites 74. Priest his portion in the Sacrifices 55 why hee got the shoulder 60 the breast 61 he might erre 64 the priests might weare no wooll in the Sanctuary 69 they were their girdle about their pappes 70 what Garments the Highpriest wore when he went into the holiest 75 Priests called Levites 122. Priesthood entailed to Levi 188 how long it continued in Aarons posterity ibid. how Eli had it 189 how it was promised to Phinehas ibid Prophesies when not to be taken literally 236. Purification of women 5 three sorts of purification 108. R Reckoning amongst the Iewes of three sorts 116. Remission under the Gospell farre above the remission under the Law 120. Rest of the seventh yeere 113 at what yeere it began ibid. at what time of the yeere ibid. see yeere Rod Aarons rod 178 rods were carried before the Tribes 179 S Sacrifice whether they might Sacrifice in other places than at the Arke or Tabernacle 16 three sorts of sacrificers before the Temple was builded 17. Sacrifice without blemish 52 it was changed when it was offered 53 salt joyned with it ibid the division of Sacrifices 55 the dayly Sacrifice 56 why called continuall ibid. the order in burning their Sacrifices 57 sacrifices according to the persons 64 no sacrifice for wilfull sins ibid. why but one sort of Sacrifice for all sinnes done wittingly 65 Gideons Sacrifice 16. Sacriledge compared to a snare 154 Gods judgements upon Sacrilegious men 154. Salomon his offering in Gibeon 17 his sacrificing in the middle of the Court 50 his throne 28 he made the Vessels of the Temple except the Arke 59 Sampson ceased not to be a Nazarite 81. Sanctificatiō twofold 85. Satan the order of his temptations 224 the manner of them 225 how hee dealeth with his owne Children and how with Gods Children 225. Seed the brother to raise up seed to the eldest brother 192 the woman raised up seed to her parents 195. Shewbread see bread Shoe the pulling off it twofold 206. Sinne offring see offring Sinnes done of ignorance and ignorantly 68 whether all sinnes remitted Simul Semel 239. Son foure sorts of sons 146 Stand to stand taken diversly 221. T
are both called the Mothers wombe and the grave Psal 139.15 My substance was curiously wrought in the lowest parts of the earth that is in my Mothers wombe and as no man hateth the belly that conceived and bred him so no man should hate the grave which is his second mother He marketh the two extremes here the birth and the death and passeth by our life to teach us the shortnesse of our life the Scripture describeth the shortnesse of mans life sundry wayes First he calleth our dayes anni numeri that is which may bee easily numbered Iob. 16.22 when a few yeeres are come yeeres of number than I shall go the way whence I shal not returne so dies numeri signifie a few dayes Num. 19.20 so homines numeri a few men Deut. 4.27 So Ezek. 12.16 and Esay 10.19 The rest of the trees of his forrest shall be number that a child may write them that is they shall be few and here Iob saith When yeeres of number are come that is a few yeeres that may be easily numbered to note the shortnesse of his dayes Secondly our life is called saeculum Psal 17.14 Thirdly our yeeres are reduced to three score and tenne and if by reason of strength they be fourescore yet is their strength labour and sorrow for it is soone cut off and we flye away if a man out live threescore and ten he payeth interest for those yeeres much sorrow and griefe Then our yeeres are compared to the dayes of an hireling Iob. 7.1 which was a short time the yeres of an hirling were but three yeeres and the Lord to shew the suddaine destruction that should come upon Moah he saith Esay 16.14 Within three yeeres as the yeeres of an hirling and the glory of Moab shall be contemned that is it shall shortly be contemned so Iob saith his dayes are like the dayes of an hireling that is they are very short They are compared to monthes Iob. 14.5 the number of his monthes are with thee Then they are compared to dayes and to an artificiall day from the sunnerising to the setting of the Sunne they are like grasse which groweth up in the evening it is cut down and whitereth Ps 90.6 and to a watch in the night which was but three or foure houres vers 4. then they are compared to an houre then to a moment and last to nothing Psal 39.5 So our yeeres for the shortnesse of them are compared to a post Iob. 25. Now my dayes are swifter than a post they flyaway see no good they are passed away as the swift ships as the Eagle that hasteneth to her pray Marke the gradation here First Iob compareth his dayes to a post a post goeth on in his journey very swiftly when one horse wearieth he will take another and so goeth on but yet he must rest sometimes Therefore hee goeth further and compareth them to the swiftest ships that are called ships of desire the ship will not weary day nor night yet there may come a contrary winde and make her stay therefore he goeth higher and he compareth his dayes to the Eagle which of all fowles is the swiftest to catch pray and nothing can stay her untill she have obtained it So mans dayes wearies not nothing can stay them in their course but they flye away and hasten to their end So mans life is compared to the weavers shitle Iob. 7.6 this comparison would be marked for the shuttle carieth the threed within it and the weaver tosseth the shuttle too and fro untill the threed be spent and then he cuteth it off So time is the weaver that tosseth the shuttle and our dayes are as the threed within the shuttle which peece and peece are spent and then death cutteth them off So they are compared to a smoke and to a dreame or to a vapour Psal 49. or to the breath of ones mouth and to this the Apostle hath reference when he saith what is your life it is even a vapour that appeareth for a little time and then vanisheth away Iam. 4.4 Now that our death may be comfortable unto us first we must remember that we are mortall Gen. 2.17 In that day that thou eatest thereof thou shalt dye the death Symachus translateth it Mortalis eris the consideration of mortalitie in Abraham made him to say that he was but dust and ashes Gen. 78.27 It is appointed unto men once to dye but after this the judgement Heb. 9.17 If men dyed not they could not obtaine life eternall for flesh and blood cannot inherit the Kingdome of God neither doth corruption inherit incorruption therefore we must either die or be changed And this corruptible must put on incorruption and this mortall must put on immortality and then we need not to be afraid of death for it shall be swallowed up in victory 1 Cor. 15.50 as the Wise man saith Ecclus 14.12 Remember that death is not long in comming and that the covenant of the Grave is not shewed unto thee The Lord sheweth unto us that we are all mortall and that we must dye but he sheweth not in particular the time when we shall dye and therefore we should be ready at all times Secondly remember the advertisements of death when thou art faint and weary those are Gentlemen Vshers to death when yee feele those messengers remember that the sound of their Masters feet is behind them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cincinni sic dicti quod facile mutantur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutabit 2 King 6.32 We are called in the Scriptures bene hhaloph Prov 31.8 Children of change and the lockes of our haire are called mahhaliphoth mutationes Iudg 16.13 because they are soone changed when our haire beginneth to change once that is an advertisement to death as the wise man saith but many men take no notice of those advertisements when a Sergeant commeth to arrest a man the man absenteth himselfe and will not seeme to be at home yet notwithstanding the arrestment is valide and holdeth good in the Law so those advertisements of death although thou neglect them and seemest not to be at home yet the arrestment shall hold good and thou shalt be enforced to answer at the day appointed Thirdly looke upō the death of others for that he looketh seriously upon the death of others he cannot chuse but that he must remember his mortality 2 Sam. 20.12 When Amasa was wallowing in his blood all the people stood still and lookt upon him when people behold the death of others then it should put them in minde of their owne death Fourthly acquaint thy selfe often with death that it seeme not a stranger to thee when it commeth Hierome set the skull of a dead man before him daily and the Anchorites of old scraped with their nailes some part of their owne grave every day Put not the evill day farre from thee Esay 22.12 When the Lord called the Iewes to mourning yet they put the evill
day farre from them and they said Let us eate let us drinke for tomorrow wee shall die 1 Cor. 15.32 Many men live now as though they should never dye they make a covenant with death as the Prophet saith Esay 28.16 We have made a covenant with death and with hell are we at agreement But they are deceived death is unmercifull it will mak a league with no man this league is made only in the imagination of their owne hearts Fiftly consider the comforts which we have against the grave it is very terrible in it selfe it is called a pit Esa 38.18 darknesse and the Land of oblivion Psal 88.13 The shadow of death Iob 10.21 corruption and destruction and for the power of it it is said to have gates and doores Iob 38.13 and a soule Esay 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatat sepulchrum animam suam Hirhhibbah sheol naphshah the grave hath enlarged her soule so to have hands Psal 49.16 and 89.49 so to have a mouth Ps 141.7 so a sting 1 Cor. 15.55 all those Epithites are to shew how terrible and fearefull it is to a wicked impenitent sinner who lyeth down in it with his sins upon him but to the godly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sleeping place it is a place that all men yea even the best must come into Iacob made account to go thither Gen. 37.35 and Iob desired to be there O that thou wouldest hide me in the grave Iob 14.13 Because he knew that it was his house Iob. 17.13 Yea Christ himselfe was there and sanctified it first he bought the grave the price of him that was valued after that Iudas had cast it backe againe was given for a potters field for the buriall of strangers this is the first right which gentiles have to the grave because Christ purchased it unto them Againe Christ was buried in Golgotha where his blood ranne downe upon the graves of the dead that were buried there Thirdly he hath lyen downe in it and whereas it was loathsome before now he hath persumed it so that we may safely lye downe in that bed in which his blessed body lay and lastly he hath the key of the grave to open it when hee pleaseth so that it hath no power to keepe us Revela 1.18 I have the keyes of hell and of death this is a singular comfort to us then who are the Children of God so that we may say better is the day of our death than the day of our birth Sixtly wee should remember that our dead bodies are within the covenant and the Lord forgetteth them not When Iacob went downe to Egypt the Lord promised to bring him backe againe Gen. 46.4 but how did the Lord bring him backe againe seeing he dyed in Egypt The Lord was with him when his bones were brought out of Egypt so the Lord preserveth all the bodies of his Saints and he keepeth all their bones Psal 34.20 yea even when they are in the grave because they are within the Covenant therefore it is called domus viventium the house of the living Lastly that our death may be comfortable unto us let us remember that it doth not onely put an end to our miseries in this life but it is the entrance to glory and everlasting happinesse where we shall see the Lord and his Angels and abide with them eternally Moses is renowned unto the worlds end because hee saw the Lords backe parts onely but we shall not onely see his backeparts but we shall see him as he is even face to face 1 Iohn 3.2 1 Cor. 13.12 The Queene of Sheba heard many things of Salomon and yet the halfe was not told her but when shee saw him face to face then shee said Happy are thy men happy are thy servants that stand continually before thee 1 King 10.8 So in this life wee heare many things of Christ the true Salomon and his kingdome but yet the halfe are not told us for the eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 But at the day of our death when our soule shall be separated from our bodies then wee shall see these things and shall say with the Queene of Sheba happy are thy men happy are thy servants that stand continually before thee and blessed are the dead that die in the Lord Revel 14.13 If wee consider these things seriously wee shal be inforced to conclude with Salomon here better is the day of death thā the day that one is borne Errata Pag. 32. line 6 for Ezek. r. Esa pag. 43. l. 15. for eate of this r. eate not of this bread but other lesse holy things pag. 68. l. 30. were essentially r. as the cause and the effect pag. 73. l. 8. r. first fruits pag. 82. l. 20. dele done upon pag. 95. l. 1. Pentecost r. Passeover pag. 101. l. 11. dele therefore p. 114. l. 25. r. they blew not at all in the fifty yeere as Masius holdeth but in the forty nine yeere pag. 156. l. 22. for neither r. and his sonnes but not his daughter pag. 168. l. 27. for thee r. his FINIS AN EXPLICATION OF THE IVDICIALL LAWES OF MOSES Plainely discovering divers of their ancient Rites and Customes As in their Governours Government Synedrion Punishments Civill Accompts Contracts Marriages Warres and Burialls Also their Oeconomicks Vizt their dwellings Feasting Clothing and Husbandrie Together with two Treatises the one shewing the different estate of the godly and wicked in this life and in the life to come The other declaring how the wicked may be inlightned by the preaching of the Gospel and yet become worse after they be illuminated All which are cleered out of the Originall Languages and doe serue as a speciall helpe for the true understanding of divers difficult Texts of Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venia danda primum aliquid experienti By IOHN WEEMSE of Lathocker in Scotland Preacher of Gods Word LONDON Printed by Iohn Dawson for Iohn Bellamie and are to be sold at his Shoppe at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. TO THE RIGHT HONORABLE COLENE EARLE OF SEAFORT Lord Mackenzee and Kintaill one of his MAIESTIES most Honorable Privie Councell in the Kingdome of Scotland Honorable and my very good Lord GOD who is the God of order and not of confusion from whom all good things descend hath placed here below sundry sorts of people Prov. 30.25.26.27.28 the Ants are a people not strong yet they prepare their meat in the Summer the Conies are but a feeble folke yet make they their houses in the Rocks the Locusts haue no King yet goe they forth all of them by bands the Spider taketh hold with her hands and is in Kings palaces this sort of people differ very much for some of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which provide onely
〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 ד 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 ×” ×” Demonstrativum 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 ×– 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 ×” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 ×™ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 ×› 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 ל 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 180 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 169 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 ס 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61 ×¢ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 פ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 ¶ A Table of the Greeke words expounded in this Booke Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 Î’ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 Γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 Λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58 Îœ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186 Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 Ξ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 Ρ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 Σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 Î¥ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 Φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184 Χ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 An Alphabeticall Table of the chiefe matters and principall distinctions contained in this Booke A ADonijah how guiltie of treason 43. Anger followeth the complexion of the bodie 80. to do a thing in anger 79. Anointing of the Kings a judiciall Law 18. See King their anointing before meat 187. Apparell of the matter of their apparell 189. See Cloaths Apologue two Apologues found in the Scripture 8. God teacheth by Apologues 7. what we should looke to in an Apologue 8. B Battaile see Warres Beds in which they sat 185 the decking of their beds 186 Borne first borne succeeded to the Kingdome by the Law of Nations 47. Bosome to leane in it a token of loue 181. Bow see Lamentation Bramble representeth a bad King 10. Bread of sundry sorts amoÌ„gst the Iewes 179. breaking of bread a token of loue 184 Brother the priviledges of the eldest brother 117. what the second brother was to doe to him ibid. Bridegroome his friends 126. what was the office of the Bridegrooms friend ibid. the manner of blessing the Bridegroome and Bride 127. Buriall the place of buriall 169. strangers buried by themselues 170. Ceremonies used at Burials ibid. great charges at their burials 175. feasts at their burials 174. they comforted the liuing after the buriall 175. See tombe and dead Burning a punishment amongst the Iewes 151. who were burnt ibid. C Campe foure remarkable things in the Campe of Israel 159. Caesar more mild than Pharaoh to the Iewes 52. Christ called the Oyle 22. whether Christ was his proper name 21. he payed tribute 51 derided by the Iewes 154. why he refused the drinke 155. he suffered in all his senses ibid. Cloaths of the matter of them 190. of the colour of them ibid. divers sorts of cloath 191. Concupiscence twofold 79 Condemned what done to them before the execution 154. Contract the manner of writing it 112 of the sealing of it 113. Cut what meant by cutting off 153. D Dan a warlike Tribe 158. he was the gathering host ibid. Daniel why he eat Lentils 179. David how chosen 14. how called the Lords servant 15 a man according to his heart ibid. Why he mourned for Abner and Absolon 20. thrice anointed 21. how he came by his riches 23. hee brake not his oath to Shimei 40. sinned not in killing the Amalekite ib. Day Hezekias day 94. Ioshua's day ibid. Day threefold 95. the spirituall use of it 97. how the dayes are reckoned from the Planets 99. Day when taken for a yeare when for a moneth 123 Dead how long they lamented the dead 170. Minstrels at the buriall of the dead 171. they hyred mourners ibid. the song of the mourners ibid. washed embalmed the dead bodies 172. burnt sweet Odours for them ibid. Death the Iewes put not two to death in one day 150. Diall fiue sorts of Dials 90. of Ahaz dial ibid. things remarkable in it 90. c. the spirituall use of dials 94. Dinner described by drawing of water 89. it was the time of the Iewes breakfast 177. they fed sparingly at dinner 178. Dowrie given by the man at the first 124. Drinke of their Drinke 168. the manner of their drinking ibid. Dyet three sorts of dyets 180. E Earth the lower parts of it put for the wombe and graue 176. Edomites and Egyptians distinguished from other Nations 45. Embolimie yeere what 102 Embolimie Epact counted as no Epact 105. Error of the person when it nullifieth a Contract 71. Evill twofold 68. Eyes of flesh what 18. Executioner whether he is to execute a person that he knowes to be innocent 70 Examples rules concerning examples 33. F Face to spit in the face a great disgrace 118. Familie three sorts of commanding in the Familie 83. the tribes divided into Families 87. division of families ibid. Father might sell his children 84. Feasts at their marriages 182. at their weaning and death 183. at their burials 174. at their covenants 183. who were invited to their Feasts 184. the number
had feasts at their marriage First they had feasts before their marriages in their marriages and after their marriages before their marriage and these feasts were called Kedushim sponsalia and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they had a feast at the day of their marriage Gen. 29.22 And Laban gathered together all the men of the place and made a feast and Ioh. 2. Christ was present at a marriage feast in Cana of Galile and Christ alludeth to this forme Luk. 14.8 When thou art bidden to a wedding that is to the feast at the wedding so Rev. 19.9 And so they had a feast after the marriage and the Greekes called these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the gifts which were brought to the bride after she was married were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the vaile was taken off her face then and these things which were offered to her after she was unvailed were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Feasts at the weaning of their children the Iewes had feasts at the weaning of their children and not at the day of their birth Gen. 21.8 but the Heathen had feasts at the day of their birth as Pharaoh Gen. 40.20 and Herod Mat. 14.16 and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly they had feasts at the day of their death Feasts at their death and buriall Iere. 16.7 Neither shall men teare themselues for them in mourning to comfort them for the dead neither shall men giue them the cup of consolation to drinke for their father or for their mother thou shalt not also goe into the house of feasting to sit with them to eat and to drinke the Greekes called these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Epulum sepulchrale afterwards this feasting degenerated much for they used to set meat upon the graues of the dead and Syracides alludeth to these delicates poured upon a mouth shut up are as messes of meat set upon a graue Ecclus 30.18 So afterwards in the primitiue Church they had Caenam novendinalem for the soules departed they feasted the poore for the space of nine dayes and they prayed that the soules might haue a refreshment in that time and this was discharged in the Councell of Carthage So they had a feast when they made a Covenant Feasts at their Covenants as Iacob and Laban Gen. 31.54 so Ioshua and the Gibeonites Iosh 9.14 And the Greekes called these feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libo The Scythians in their Covenants and feasts did drinke others bloud these the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanguinipotas drinkers of bloud So they made feasts when they departed from others at their farewell Gen. 31.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificia ante expeditionem and these the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So they made feasts at the returning of their friends to welcome them home as the father of the forlorne sonne killed the fed Calfe when his sonne came home and these feasts the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Ioseph made a feast when his brethren returned to him Gen. 49.16 Who were invited and who not Those who were invited to their feasts were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were not invited were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adscititij and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbrae et muscae advolantes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui lingua sua se nutriunt and they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor borrowed from the dogges who fanne with their tailes when men feede them The number at their feast The number which they invited were not many in that feast of Iobs children were his seven sonnes and three daughters and Christ and his twelue Disciples and therefore that is false septem convivium novem convitium the Greekes said incipere debet a Gratiarum numero progredi ad Musarum that is they would haue no fewer than three at a feast and no more than nine What persons were to be invited The persons invited should be the poore especially when thou makest a feast bid not the rich but the poore that is the poore rather than the rich men should not invite to be invited againe Luk. 6.12 men should not invite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose God is their bellie Heliogabalus invited to his feast eight black eight blind eight lame eight hoarse he made no choise of his guests but he made a mocke of it The end of their feasts The end wherefore they made feasts was the glorie of God 1 Cor. 10.31 Whether therefore yee eat or drinke or whatsoever yee doe doe all to the glorie of God Asshuerus feast was onely to shew his magnificence and pride but Esthers feast was for the glorie of God and for the safetie of the Church Breaking of bread a token of loue The second end of their feasts was to expresse their heartie loue and friendship for to eat and drinke together was the greatest token of loue and friendship 2 Sam. 12.3 He had an Ewe-lambe c. which did eat of his owne meat and dranke of his owne cup lay in his owne bosome so Psal 41.9 Yea mine owne familiar friend in whom I trusted which did eat of my bread and so the communion in the life to come is expressed by eating of bread Luk. 14.15 Blessed is he that shall eat bread in the Kingdome of God and Obadiah 7. these three are joyned together viri faederis pacis panis that is that makes a Covenant together that hath peace and that eat together but Absolon killed Amnon at the feast so Gedaliah was killed by Ismael at the feast Iere. 40. and Iohn the Baptist by Herod Mat. 14. Of the place where the Romans used to make their Feast THe place where the Romans sat at their meat was called Caenaculum and where they lay it was called Cubiculum and by the Greekes Triclinium The ancients at the first sat in the Kirchin The place where they feasted or a place neere to the Kitchin where they did dine or suppe and this was called Atrium from the blacknes of the smoke and the Courts afterward kept this name they were called Atria then they changed from this place and removed to an upper chamber and there they used to dine and suppe the Iewes following the Roman custome who had subdued them sat also in an upper chamber Christ and his Disciples eat the Passeover in an upper chamber according to the custome of the Romans these Chambers were called Conclavia closets or secret places and Christ saith when thou prayest enter into thy Closet Mat. 6.6 The beds which they had were called Discubitorij Lecti or Toralia and they were covered with herbes straw before they found out Quilts or sowed Coverings
stood foaming and roaring before them but hurt them not and therfore they were glad to put the skinnes of wild beasts upon them to make the Lyons runne upon them and teare them Thou that art a wicked man and hast no part of this Image of God to defend thee no marvaile if thy dogge bite thee thy horse braine thee or thy oxe gore thee Let us studie then for to haue this Image repaired in us if we would be in league with the beasts of the field Beasts surpasse man in many duties The dogges came and licked his sores The beasts many times out-strip man in many duties The Kine of Bethshemesh went streight forward with the Arke and declined neither to the right hand nor to the left but man many times declineth either to the right hand or to the left and he keepeth not this midst The Oxe knoweth his owner and the Asse his Masters crib but Israel doth not know my people doe not consider Esay 1.3 and Ier. 8.7 Yea the storke in the heaven knoweth her appointed times and the turtle and the crane and the swallow obserue the time of their comming but my people know not the judgement of the Lord. And the Lord sendeth man to the Ant to learne wisedome Prov. 6.6 Goe to the ant thou sluggard consider her wayes and be wise Balaams Asse saw the Angell sooner then Balaam himselfe and therefore is it that the Scripture calleth men beasts and sendeth them to be taught by beasts which sheweth how farre man is degenerated from his first estate and what a low forme hee is in when the beasts are set to teach him Why God gaue his children a small portion in this life It may seeme strange why the Lord distributeth things so that he giveth such plentie and abundance to the rich glutton and so little to Lazarus seeing the earth is the Lords and the fulnesse thereof Psal 24.1 God who doth all things in wisdome doth not this without good reason The Lord dealeth with his children in this life Simile as he did with the Israelites when he brought them to Canaan Numb 13.17 When he brought them to Canaan South a barren Countrey he made them to goe Southward into the Mountaines the South was a dry and barren part Iudg. 1.15 Thou hast given me a South-land giue me also springs of water so Psal 126.4 Turne againe our captivitie O Lord as the streames in the South hee prayeth that the Lord would refresh them now in the midst of bondage as the waters refreshed the dry and barren South And Iarchi noteth that the Lord did with his people here as Merchants doe who shew the worst cloath first Simile so dealeth the Lord with his children hee sheweth them the worst first and as at the wedding in Cana of Galilie the last wine was the best so is it here the Lord sheweth his children great afflictions and troubles the South part as it were at first but afterwards he bringeth them to the Land that floweth with milke and honey Secondly he bestoweth these outward and temporarie things but sparingly upon his children that hee may draw their hearts to the consideration of better things he giveth the wicked their portion in this life Psal 17.14 Sonne remember that thou in thy life time receivedst thy good things Luke 16.25 but he reserveth the good things for his owne children that is the holy Ghost the graces of the Spirit Luk. 11.9 It is a matter of great consequence to discerne what are the gifts of Gods favour Great skill required in discerning the gifts of Gods right hand many men thinke because they haue wealth and prosperitie they are the gifts of Gods favour and they seeme to stand under the Lords right hand but they are deceived Simile When Ephraim and Manasseh were brought before Iacob Ephraim was set at Iacobs left hand and Manasseh at his right hand but Iacob crossed his hands and laid his right hand upon Ephraims head and his left upon the head of Manasseh Gen. 48. So many men who seeme to stand at the Lords right hand shall be set at his left hand and many who seeme to stand at his left hand shall be set at his right hand Lazarus seemeth to stand now at his left hand but stay till you see him die and the Angels carry him to glory and then yee shall see him stand at the Lords right hand It is a point of great wisedome to know the Lords dispensing hand David prayeth Psal 17.7 separa benignitates tuas as if he should say giue us something O Lord that we may be discerned to be thy children from the wicked for by these outward favours wee shall never be knowne to be thy children The Lord careth not to throw a portion of this world to a wicked man as if one should throw a bone to a dogge but he will know well to whom hee giveth this rich gift of eternall life Death separateth the godly from the wicked And it came to passe that the beggar dyed and the rich man also dyed Death maketh a full separation betwixt the children of God and the wicked the sheepe and the goates may feed together for a while but the shepheard separateth them the wheat and the chaffe may lie in one floore together but the fanne separateth them and the good and the bad fish may be both in one net untill they be drawne to the land and the tares and the wheat may grow in one field for a while until the time of harvest so may the godly and the wicked liue together here for a while Simile but death maketh a totall and full separation Moses said to the Israelites stand still and see the salvation of the Lord which hee will shew to you to day for the Egyptians whom yee haue seene to day yee shall see them no more for ever Exod. 14.13 the red Sea made a separation betwixt the Israelites and the Egyptians for ever So death separateth the children of God from the wicked that they shall never meete againe Betwixt us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us Gods children should haue little medling with the world that would come from thence Luk. 16.26 This should teach the children of God to haue little medling with the wicked why because one day there shall be a totall and finall separation and this is a great comfort to his children oftentimes now they are afraid of the incursions of the wicked and of their bloodie hands but then they shall never be afraid of them The gates of the new Ierusalem were not shut at all Revel 21.25 to signifie that there shall be no feare of the enemie there And he was carried by the Angels into Abrahams bosome Here consider three things first how it commeth that the Angels are ministring spirits to man secondly what
they minister to man thirdly the comfort that we haue by their ministerie First the ground of their ministery is because we are reconciled to God in Christ when man fell from God the Angels stood with a flaming sword to hold him out of Paradise Gen. 3.24 When Christ reconciled us to God he reconciled us also to the Angels Why the Angels minister to us Iacob saw in a vision a Ladder reaching from the earth to the heaven and the Angels ascending up and downe upon it Gen. 28.12 Christ is this Ladder upon which the Angels come downe to minister unto us Ioh. 1.51 Verily verily I say unto you hereafter yee shall see heaven open and the Angels of God ascending and descending upon the sonne of man Quest Whether doe the Angels minister to wicked men or not Answ For outward things they may helpe them Whether the Angels doe minister to the wicked even as the Lord makes his Sunne to rise on the evill and on the good Mat. 5.45 We haue examples of this in the Scriptures when the Israelites were in the Wildernesse the Angels brought downe Manna to them therefore David saith He fed them with the bread of Angels Psal 74.25 It is called the bread of Angels because it was brought downe by their ministery there were many wicked men amongst the Israelites who did eat Manna yet the Angels by their ministery brought it downe to them another example wee haue the Angels came downe at certaine times and stirred the Poole Ioh. 5.4 and whosoever stepped in first after that the Poole was stirred was healed whether he were bad or good the Angels then may minister to wicked men in outward things but they doe not defend them from spirituall temptations as they doe the children of God in resisting Satan Secondly when they minister to man they minister to him in his life time in his death in the graue and at the resurrection First they minister to him in his life and they keepe him that he dash not his foote against a stone Secondly in his death they waite about his bed to repell Satan and when the soule is out of the bodie they carry it into Abrahams bosome and they attend the bodies of Gods children in the graue because they are the Temples of the holy Ghost and so at the resurrection they shall gather them from the foure corners of the earth and shall attend them to glorie Thirdly we haue great comfort by their ministery first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robustissimi they are Gnirim vigilantes the watchfull ones Dan. 4.13 Secondly they are Habhirim strong ones Psal 78.25 When Salomon went to bed he had threescore valiant men about it of the valiant of Israel to defend him Cant 3.7 But what comfort is it to the children of God then to haue so many watchfull and strong Angels attending them He was carried by the Angels What strange change was this that he who was now lying amongst the dogs is carried by Angels lying amongst dogs the most base and uncleane creatures therefore they are called Impuri canes obscaeni canes that he should now be carried by Angels the most excellent creatures that GOD made and not carried by one Angell but by many Angels as if they were striving every one to carry him when a great man dieth all men striue to be about the Coffin Simile one to carrie a legge and another to carry an arme so doe the Angels striue here to carrie Lazarus soule never man in this world rode in such triumph as Lazarus soule did The pompe of the Romans in their Chariots the Romans after their Victories in their triumphs they had their Chariots drawn sometimes with Elephants sometimes with nimble footed lennets sometimes with pyde horses and we reade of Amasis King of Egypt who had his Chariot drawn with foure Kings whom he had conquered but what is this to Lazarus Chariot who is carried here by the Angels of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rode here Bemirkebbath hashecinah in curru majestatis What shall be done to the man whom the King will honour Esther 6.9 he shall not ride upon the Kings best horse but in the Kings best Chariot Into Abrahams bosome This is a speech borrowed from the custome of the Iewes for they that lay in ones bosome were most deare and familiar with him as Iohn leaned in Christs bosome therefore it is said that Christ came out of the bosome of the Father Ioh. 1.18 The fathers were partakers of the same salvation that we are partakers of The fathers partakers of the same salvation that we are of therefore Lazarus is in Abrahams bosome they shall sit downe with Abraham Isaac and Iacob in the Kingdome of God Mat. 8.11 Our Sacraments haue the same name with the Iewes Sacraments And they eat the same spirituall manna with us 1 Cor. 10.3 And our Sacraments haue the names of their Sacramēts we are circumcised with circumcision not made with hands Colos 2.11 And Christ our Passeover is sacrificed for us 1 Cor. 5.7 Those then who thinke that the fathers were but fatted up like hogges with the temporary promises of this life are foully deceived Paradise is called Abrahams bosome because the faithfull as Abrahams children are received into that same fellowship with him what is then become of this Limbus Patrum The rich man also died and was buried Many were the solemnities which were in this funerall but nothing of the Angels that carried his soule to heaven he carried nothing of all that he had with him but onely the prickles of an evill conscience now he leaveth all his pomp behinde him R. Salomon observeth that David sometimes is called David the King and David King of Israel but when the Scripture speaketh of his death he is called but David the dayes of David drew nere that he should die 1 King 2.1 so vers 10. David slept with his fathers and was buried All externall glory and worldly pompe leaveth a man in his death How to make use of Parables Arguments drawn from the lesse to the more To make use of Parables we are to consider how the spirit of God in a Parable draweth an argument from the lesse to the more as if the unjust Iudge because of the importunitie of the widow granted her request how much more will God grant the earnest petitions of his children so the man instantly seeking bread from his neighbour the end of these Parables is to teach us perseverance onely and no other thing to be gathered out of them Secondly the unjust Steward is commended for providing for himselfe here we are to follow him in the Parable for his foresight and not for his deceit so we commend the Serpent for his craft but not for his poison Nothing to be gathered besides the scope of the Parable Thirdly nothing is to be gathered in a Parable besides the scope