to the feast of the Tabernacles and Ioh. 2.37 it is called the last and the great day of the feast Besides these legall feasts in this moneth they had likewise on the fourth day the fast of Godaliah and upon the twenty third day was festum latitiae legis et benedictio They had but one feast in the Moneth Nisan and one in Iair the Pentecost So the Lord commanded that the Land should rest in the seventh yeere and every seventh seventh in the Iubile The lan◠was laboured six yeeres and these yeeres were called Anni georgici The land was to rest the seventh yeere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was called annus shemittah from Shamat liberum demittere and not to seeke any due of it for those who laboured the ground to seek fruit of it every yeere was too much and gave no time of rest to the ground The Lord taught the Iewes sundry things by the resting of the Land What things the Iewes were taught by the rest of the seventh yeere for as the Sabbath day taught them that as they were the Lords they behoved to cease from their owne workes to doe his worke So the Sabbath of the seventh yeere taught them that both they and their land was the Lords and therefore it was to rest Secondly this yeere taught them to depend upon the Lords providence for the Lord promised his blessing upon the sixt yeere that the Land should bring out for three yeeres Levi. 25.20 Thirdly this yeere was a signe to them of their eternall rest Lastly he instituted this yeere to teach them to be pitifull to the poore for those things which grew of their owne accord that yeere were alloted to the poore and to the strangers Quest How could they live seeing the land rested the seventh yeare Answ The Lord answered Levit. 25.21 How God blessed the sixt yeere that it served for three yeeres Thar he should so blesse the sixt yeere that it should serve for three yeares and here we may see how the promises were fulfilled which were made Levit. 26 10. Ye shall bring out the old because of the new that is there shall be such plenty of new that yee must bring forth the old to make roome for it and that is that which Amos speaketh cap. 9.13 Haebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a specie in speciem et chaldaice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab anno in annum Arator apprehendet messorem the plowman shall ever take the reaper that is the old and the new shall meete together So Psal 144.13 That our garners may be full affording all manner of store but the Chaldee Paraphrast paraphraseth it Affording corne from one yeere to another The fertility of the seventh yeare was not meerely naturall Here we may observe that this fertility of the seventh yeare was not merely naturall but proceeded from the blessing of God Secondly all those who rested the seventh yere from their labours yet they wanted nothing but it was supplied by the blessing of God Mal. 3.10 Effundam vobis vsque ad non sufficientiam that is that yee shall not have vessells to containe the oyle and the wine nor garners to containe the corne which I shall bestow upon you Never man suffered any losse in Gods service So those who abstaine from their labours upon the Sabbath it shall never impoverish them for the blessing of God upon the weeke dayes shall supply all their wants so the Lord promised when they shall goe up to Ierusalem to serve him at their feasts that he would keepe their land from the incursion of the enemies Exo. 34.24 and we see Iosh 5.2 When they were circumcised the Lord strooke such a feare and terror in the hearts of the Canaanites that they durst not touch them as Simeon Levi killed the Sichemites when they were newly circumcised never man yet got hurt in the service of God He shall still find the Lords protecting Hand and blessing in his service When hee sent out the seventy Disciples without purse scrip and shooes he said Lacked ye any thing and they said Nothing Luc. 22.35 Nebuchadnezzer shall not want a reward for his service which he did to the Lord albeit he was an heathen for hee got the Land of Egypt for his wages Ezek. 29.20 The next priviledge of the Sabbaticke yeare was this Deut. 14.1 Debts were payed in the seventh yeare that mens debts were pardoned to them if they became poore and had nothing to satisfie but not if they had sufficient to pay then they were bound to satisfie and if they were poore the Lord commanded to lend unto them Deut. 15.19 although the seventh yeare was at hand but that which was borrowed for necessitie onely was not to be restored and the naturall Iewes had onely this priviledge but not the Proselytes The third priviledge of this yeare was this Servants were set a liberty this yeare Exod. 21.2 He shall goe out free in the seventh yeere paying nothing to wit if he was an Hebrew servant but if hee was not an Hebrew servant but a stranger then he was to serve untill the yeare of the Iubile Levit. 25.4 The fourth thing which was done in the seventh yeare The Law was publikely read this yeare the Law was publikely read Deut. 31.10 Quest Whether or not kept they alwayes these sabbaticall yeares Answ Not Ier. 34.14 therefore the Lord plagued them with divers plagues and especially with barrennesse of the sixt yeare 2 Mach. 6.43.49 Quest When began this yeare of the rest Answ Some hold that it began after the land was divided by Lot At what yeare the first Rest began but seeing the Land was twise divided by Lot first in Gilgal Ioh. 14. Secondly in Siloh a few yeares after because the first division was not perfected this account of the seventh yeare seemeth to begin at the latter division of the Land Ios 18 2. Quest What time of the yeare began this rest of the seventh yeare Answ From Tishri and not from Nisan At what time of the were this Rest began for if it had begun in Nisan then they should have lost two Harvests first they might not cut downe the Corne which was growing upon the ground in Nisan and then secondly they might not sow in Tishri and so they should have lost both the Harvests Exod. 23.16 and 34.22 but the Lord saith Levit. 25.27 Yee shall sow the eighth yeare therefore they wanted but one sowing and one Harvest Of the Jubile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Produxit eduxit Their great Sabbaticall yeare was the yeare of the Iubile It was called the Iubile from Iobhel or hobhel deduxit or produxit because it brought men backe againe to their first estate the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were brought backe to their first estate and Philo Iudaeus calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restitutio and Iosephus 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 libertatem and from the word Iubile the Latines made their word Iubilo to take up a merry song So it might be called buccina reductionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They blew with Rammes hornes at this feast dekeran dikraia as the Chaldee paraphrast paraphraseth it And they blew with these Rammes hornes in remembrance of their deliverance out of Egypt Masius holdeth that they were Neat hornes they blew with Rammes hornes in the forty ninth yeare and in the fiftieth yeare the yeare of the Iubile with Oxens hornes but when they gathered the people to the Congregation Elevare cornu prophetiae quid they blew with silver Trumpets this blowing of Trumpets signified that Ministers should lift up their voyce like a Trumpet Esay 58.1 and proclaime salvation to the people The Prophets were said to lift up the horne 1 Chro. 25.5 because the Prophets were to lift up their voyce and to blow as if it were with a horne The Priests proclaimed the Iubile with Rammes hornes None might blow with those hornes but onely the Priests for the hornes were appointed for a holy use and no man might blow those hornes but he who was consecrated for a holy use as the Priest was for the Priest went out to battell and blew the Trumpet it was he that blew the trumpet to convocate the people it was he that blew when the wals of Iericho fell downe it was he that proclaimed the yeare of Remission and it was he that proclaimed the yeare of the Iubile When they proclaimed this Iubile upon the forty ninth yeare they proclaimed it upon the day of expiation the day of expiation was dies luctus to them a day of mourning and yet the intimation of great joy of the yeare of the Iubile was proclaimed that day to teach thē in the midst of their griefe to remember joy Although the Iubile was proclaimed the fortie ninth yere yet the forty ninth yeare of the rest and Iubile The forty ninth yere of the Rest and the ubile could not ever fall together fell not alwayes together for if the Iubile and the yeere of the rest had fallen alwayes in one yeare as some would reckon beginning the Iubile in Nisan and the yeare of the rest in Tishri then there should be wanting either a halfe yeare or a whole yeare to the yeare of the rest the Iubile hath fifty and the seven rests forty nine it wanting halfe a yeare in the first Iubile in the second Iubile there should be a whole yeare of the rest wanting And so the whole order of their reckoning should be perverted the Text saith expresly that the fiftieth yeare shall be the Iubile and not the forty ninth yeare neither is it enough to say that the Iubile is the fiftieth yeare because the former Iubile is reckoned for one of the fifty because this wayes one Iubile should be twise numbred being the last of the one Iubile and the beginning of the next Iubile and as no man will say that the Iewes were to rest from their labours after the seventh day but upon the seventh day so no man can say that the land was to rest after the seventh yeare but upon the seventh and as the seventh day of the weeke is to be reckoned excluding the former Sabbath for when the former Sabbath is included then it is called eight dayes so the seventh yeare is to be reckoned excluding the former seventh and the fiftieth yeare secluding the former Iubile The yeare of the Rest and the Iubile fall together every seventh Iubile Then to make up the right reckoning is to give to the yeare of the rest fortynine yeares and to the Iubile fifty and so they shall fall together at every seventh Iubile in threehundreth and fifty yeares Seven times forty nine maketh but three hundreth and forty three yeares Three sorts of reckoning amongst the Iewes The three yeeres are not three full yeares When the land is said to rest for three yeares it is not meant here of three compleat yeares the Hebrewes have three sorts of reckonings the first reckoning is excluso utroque termino their second reckoning was incluso utroque termino their third sort of reckoning was excluso uno termino incluso altero Example of the first when they are both excluded Matthew saith cap. 17.1 sixe dayes after the other Evangelists say eight dayes after Marc. 9.2 Luc. 9.4 including both the termes And thus the Evangelists are reconciled The 3 sort of reckning is including one of the termes and excluding the other as they were to Circumcise their children the eight day if the child had lived seven dayes and a part of the eight he was to be circumcised as if he had lived compleat eight dayes therefore the Iewes say that dies legis non est à tempore ad tempus that is it is not to be understood de completo tempore of the full time so the three yeares wherein the Lord promised to blesse their land are not to be reckoned for three whole yeares but excluso utroque termino two halfe yeares and a whole yeare Deut. 5.1 At the end of every seventh yeare thou shalt make a release mikketz should not bee translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fine מ pro ב A fine but in fine Deut. 31.30 putting beth for mem The land rested three yeares How the land rested three yeares together but not three compleat yeares but one whole yeare and two halfe yeares excluso utroque termino they did sow their Corne in Shebhat answering to our Ianuary and they reaped their Barley in Nisan answering to our March and they reaped their Wheat at the Pentecost the yeare before the Iubile when the rest and the Iubile fell together they reaped their Corne in Nisan which served them till Tishri Annus cempletus currens and this halfe yeare was called the first yeare of the three yeares rest then the yeare of the Iubile began in Tishri which was a compleat or a full yeare and this was the second yeare of the Rest and after the Iubile the Cornes were sowen in Shebhat againe and reaped in Nisan and this halfe yeare was counted the third yeare and this was annus currens but not completus In the fiftieth Iubile from the Creation of the world the seventh Sabbath of the Land and the first Iubile began both in one yeare After Ioshua had fought against the Canaanites for sixe yeares the Lord commanded the land to rest the seventh yeare reckoning the seventh yeare and Iubile from Tishri How the Iubile and the seventh yeare of the rest fell both together see this Figure following A figure to shew when the seventh yeare of the Rest and the Jubile fell both in one yeare Also there were no Iubilees reckoned untill Ioshua had conquered the land yet if ye will reckon from the Creation of the world till the dayes of Ioshua 3500
yeares which will make up just fifty Iubilies we may reckon this way per tempus prolepticum which is neither postulatitium nor historicum tempus postulatitium they call this when the Kings of Egypt deduced their genealogies thirteene thousand yeares before the Creation this is a false reckoning but tempus prolepticum is this when they reckoned seven hundred yeeres before the Creation to make the Sunne the Moone and the yeare of the Indiction to fall in one yeare and so doth Scaliger reckon and thus wee may reckon the Iubilees ascending up to the Creation Tempus postulatitium prolepticum historicum not per tempus historicum nor tempus postulatitium but per tempus prolepticum but when we reckon from Ioshua's dayes descending to the time of Christs death this is per tempus historicum the Scripture sheweth us just twenty nine Iubilees from Ioshua to Christ then was the acceptable time and the day of great deliverance Luc. 4.18 and then all the Iubilees ceased The difference betwixt the seventh yeere of release The difference betwixt the priviledges of the seventh yeare and the Iubile and the yeare of the Iubile was this in the seventh yeere the Hebrew servant was released and if he had maried a stranger his wife and his children were not released but in the yeare of the Iubile they were released Secondly the morgaged lands in the seventh yeare were restored to the last Morgager but in the yeare of the Iubile the Land was restored to the proper inheritor The Lord appointed these Iubiles First Why the Iubile was appointed that the poore might not be excluded from their inheritance Secondly he instituted them that they might keepe a right chronology and reckoning of times for as the Greekes did reckon by their Olympiades and the Latines by their Lustra So did the Hebrewes by their Iubiles Thirdly he instituted these Iubiles that they might be a type to them of their full deliverance by Christ Esay 61.2 Luc. 4.10 The extent of the remission under the Gospell above the remission under the Gospell above the remission under the Law The Remission of the Iubile exceeded the remission of the seventh yeare seven times and Christ extended the remission under the Gospell as farre above the Iubile as the Iubile is above the seventh yeare to seventy times seaven times Peter would have restrained this remission to seven onely Mat. 18.21 but Christ extendeth it farre above seven times or seventy times but he saith that wee should forgive our brother seventy times seven Conclusion The conclusion of this is the seventh day they rested from their labours in the seventh moneth the most of their feasts fell and in the seventh yeare their Land rested and in the seventh seventh their Iubile fell then all their debts were payed then they were restored to their inheritance but when our eternall Sabbath shall come Esay 66.22 then we shall rest from our labours and our sinnes and the punishment of them then the earth shall rest from the burdens under which it groneth now Rom. 8.22 and the sunne qui jam anhelat ad locum suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anhelavit Eccles 1.5 Who now is weary in running of his course shall rest and there shall be no more need of his light Revel 22.5 Then all our debts shall be fully pardoned and we shall be fully restored to our inheritance which we have morgaged when the Priests went about the fortyninth yeare and proclaimed that the fiftieth yeare was at hand were not these glad newes to the poore and to those who were in debt so when the Ministers of the Gospell Lift up their voyce like a Trumpet Esay 58.2 and proclaime to us that the yeare of the Iubile is at hand should not poore and miserable sinners rejoyce and lift up their heads because their redemption draweth neere Luc. 21.28 Commandement V. EXERCITAT XXIIII Of the maintenance of the Priests under the Law A ceremoniall appendix of Command 5. Num. 18.21 And behold I have given the children of Levi all the tenth in Israel c. LEt us consider here first who payes tithes Secondly to whom they were payed Thirdly for what end they were payed Fourthly what things the Priests and the Levites had beside the tithes and lastly the blessing upon those who payed their tithes First the people payed their tithes to the Levites because the Levites Adhaerebant Sacerdotibus they were joyned to the Priests Num. 18.2 And thy brethren also of the Tribe of Levi of the tribe of thy father bring them with the Vaijlavu ut adherescant tibi that they may bee joyned unto thee the children of Levi called Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius adhaesienis sic dictus a matre quia putabat maritum sibi adhaesurum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhesit hic aliudit dominus cum dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut adoâ—restant were adjuncts to the Priests and therefore the people payed the tithe to them The second thing to be considered here is to whom they payed tithe the people payed their tithe to the Levites Quest How did the Pharises pay tithe seeing they were Church-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimas do vel decimas accipio Answ the Pharisie said I tithe that is I pay tithe Luc. 18.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separati All the Pharises were not teaching Pharisees they were not all Porashim Docentes but some were Parushim vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separati and of these some manured the ground and were Laike Pharises as wee may call them and those payed tithe as well as others Then the Levites payed their tithes to the Priests Sometimes the Priests are called Levites in the Scripture Priest sometimes called Levites as Ezek. 44.15 The Priests the Levites the sonnes of Zadok therefore although when the people are commanded to pay their tithes the Levites are onely mentioned yet the Priests are comprehended under the name of Levites because the tithes belonged to the Priesthood onely when the Priests and the Levites are taken Composite then the tithes belong to them both iointly but when they are taken opposite then the people must pay their tithe to the Levites and the Levites must pay their tithe to the Priest Heb. 7.5 The sonnes of Levi who receives the office of Priesthood have Commandement to take tithes of the people Why the Lord would have the Levites pay tithes The Levites payed to the Priest the tithe of the tithes although they had no inheritance in the land yet the Lord would have them to honor him with a heave offering and it was reckoned to them as if they had possessions and Lands and besides this they payed tithes of the ground of the suburbe and fields which were given them therefore Num. 18.28.29 Thus you also shall offer an heave offering unto the Lord of all your tythes which yee receive
a duty required in the fift Commandement because parents should provide for their children Lastly these ceremonies generally for the most part are referred to the second Commandement Ceremonies belonging to the first Commandement EXERCITAT II. Of the purification of the woman after her child-birth Luk. 2.22 And when the dayes of her purification according to the Law of Moyses were accomplished they brought him to Ierusalem to present him to the Lord as it is written in the Law of the Lord Every male that openeth the womb shall be called holy to the Lord and to offer a sacrifice according to that which is sayd in the Law of the Lord a paire of Turtle Doves or two young Pigeons How this ceremoniall Law pertaineth to the first Commandement IT may seeme strange to some how this ceremoniall Law should belong to the first Commandement but this is not strange for our conception in sinne is condemned in the Commandements but it is not condemned in any of the Commandements where the act and full deliberation of the minde is forbidden therefore the negative part is especially condemned in the last Commandement and the affirmative is commanded in the first Commandement which requireth the purity of our nature that we may love the Lord with all our heart and so the child must crave pardon for his sinne Psal 51.5 and the mother here must offer her sacrifice for her selfe and her child Two sorts of uncleanenesse the greater and the â—â—sser The mother when she conceived and bare a female she was uncleane in her great uncleannesse seventeene dayes and in her lesse uncleannesse shee was uncleane threescore and sixe dayes Levit. 12.4 When she conceived and bare a male she was uncleane in her great uncleannesse seven dayes and shee was in her lesse uncleannesse thirtie three dayes Ver. 5. The reason why she was longer uncleane when shee bare a female than when she bare a male The reason why the mother was longer uncleane when she bare a female than when she bare a male was not morall because the woman sinned first and not the man but the reason of this is naturall because the male is sooner quickned in his mothers bellie and mooveth more quickly by reason of the greater heat and dryeth up sooner the humidities than the female doth the female againe is more slowly quickned by reason of the greater cold and humiditie and therefore the mother had a longer time prescribed to her for her purification The mother when shee was purified The mother offered for her selfe and her child when she was purified shee was to offer a sacrifice for herselfe and her child Some hold that shee was to offer a sacrifice for herselfe and not for her child and therefore they read the words this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter shee shall bring a lambe of the first yeere for a burnt offering c. But the Text seemeth rather to be read this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter she shall bring a lambe of the first yeere for a burnt offering Mary offered a sacrifice for herselfe and for her sonne And the practise of Mary the Virgin confirmeth this that day that she was purified shee brought a paire of Turtle Doves or two young Pigeons and offered them to the Lord for herselfe and for her child Object But it may be sayd Luk. 2.22 Cum impleti essent dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the dayes of her purification were fulfilled and not of their purification Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here according to the Hebrew phrase and so it is in the Syriack for the Hebrews put the plurall number for the singular The Hebrewes put the plurall number for the singular and the singular for the plurall oft times as Iud. 12.17 He was buried in the Cities of David that is in one of the Cities of David so Matth. 27.44 the Theeves railed upon him that is one of the Theeves railed upon him So Ionas 1.5 he went downe into the sides of the ship that is to one of the sides So Psal 1.3 A tree planted by the rivers of waters that is one of the rivers So likewise they put the singular number for the plurall number as here the dayes of her purification The child was uncleane as long as the mother was uncleane for the dayes of her and his purification For so long as the mother was uncleane the child who suckt her was also uncleane and Christ who was subject to the Law although there was no morall uncleannesse in him yet he was legally uncleane all this time untill his mother was purified and this serveth for our great comfort that hee became uncleane legally to take away our morall uncleannesse Quest But if Christ was uncleane all this time how could he be circumcised the eight day Answ Christ was but in his great uncleanenesse untill the seventh day as his mother was and therefore he was circumcised the eight day but the females who were not circumcised were uncleane untill the foureteenth day Quest It may be asked why Mary offered a sacrifice for her purification seeing she conceived not her child in originall sinne and this sacrifice was appointed as a remedie against originall sinne Answ As Christ who knew not sinne yet became legally uncleane for our cause so he would have his mother also for her legall uncleanenesse to offer that sacrifice which all other women were bound to offer who were both legally and morally uncleane Conclusion The Conclusion of this is as Elisha when he cured the unsavory waters of Iericho did cast salt into the spring of the waters 2 King 2.21 So we must crave of God that he would first purge the bitter roote of originall sinne before he come to purge our other sinnes David craved pardon of the Lord for this sinne Psalme 51.5 EXERCITAT III. Of the place of Gods worship A ceremoniall appendix of Commandement II. Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your Tribes to put his name there even unto his habitation shall yee seeke and thither shall yee come THe places which served for the worship of God Places for worship approved or commanded by God were either places commanded by God or approved by him places commanded as the Tabernacle and Temple places approved by God was their Synagogues and places of prayer their Synagogues Psal 74 8. they have burnt up all the Synagogues of God in the land their place of prayer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack Domus orationis a house of prayer Act. 16.13 And on the Sabboth day we went out of the City by a river where prayer was wont to be made The Tabernacle and Temple were Loci ut sic Locus ut locus ut sic as
anointing of themselves thirdly from putting on of their shooes and fine apparell First from anointing They abstained from pleasures that day in the day of affliction they did not anoynt themselves Dan. 20.3.12 So they laid aside their ornaments Exod. 33.4 6. So they went bare-footed 1 Sam. 15.30 So wearing Sackloth Psal 35.13 Not washing themselves 2 Sam. 12.20.21 They afflicted their soules on the day of expiation Not to lye with their wives 2. Sam. 11.11 Thirdly This day they afflicted their soules or humbled their soules for the outward humiliation had beene nothing with out the inward Esay 58 5. Is it such a fast that I have chosen a day for a man to afflict his soule Outward abstinence without humiliation of the soule is nothing acceptable to God Fourthly this day they proclamed the Iubile Why the Iubile was proclaimed on the day of expiation they were humbled in their soules this day in afflicting themselves and then he biddeth them proclaime the Iubile to teach us that the Lord giveth grace to the humble and secondly that the Lord mixeth griefe and joy together to his children in this life they are sweet-sowre joyes and all the promises have Annexionem Crucis a condition of some crosse adjoyned to them Marc. 10.30 He shall receive an hundreth fold in this life c. With persecutions This day was instituted for to purge all the defects and wants which had beene in their Sacrifices all the yeere long and when this day was not able to purge them from their sinnes this taught them that they must expect another Sacrifice to purge sinne for Non datur processus in infinitum but there must be one perfect Sacrifice to purge all our sinnes wherein we should rest They had many reasons to shew them the weakenesse of this Leviticall Law The weakenesse of the Ceremonies shewed by the Priests and sacrifices both in the Sacrifices and in the Priest in the Sacrifices Num. 19.8.9 When the Heifer was burnt they put the ashes in water to purge these who were put out of the Campe for uncleannesse therefore it was called the water of separation those ashes purged them that were separated yet they defiled them that burnt them and gathered them Vers 10. Therefore this Sacrifice could not purge him So the weakenesse of these ceremonies was also shewed in the Priests themselves that the Priest being a sinner could not make atonement for himselfe when the Priest eat the meate offering of the people he made atonement for them but he might not eate his owne meat offering Levit. 10.17 This sheweth the Imperfection of the ceremonies in eating the sinne offering of the people but not his owne sinne offering This was also shewed to them by this If the high Priest had beene defiled by any thing there was a second high Priest appointed to supply his wants 1 King 2. which shewed the Imperfection of his Priesthood Lastly this Highpriest entered but once in the yeere into the Holiest of all and he alone therefore this Priesthood could bring nothing to perfection Heb. 10.5 Sacrifices and Mincha thou wouldst not have but a body thou hast prepared for me in the oblation of Christs Body the legall services were abolished and the meatoffering ceased when CHRIST came Dan. 9.2 Three sorts of purification The Iewes had diverse sorts of purifications First they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a purifying by water Ioh. 11.55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up to Ierusalem to purifie themselves and this the Latines called Lustratio The Greeke called the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a purifying by fire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the heat of the sunne this they borrowed from that Idolatrous custome which the Priests of Moloch used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitus per ignem when as they had Magnabhir Baish Transitum per ignem when they did initiate their young children by making them passe through two fires Their second purification was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purifying with water for what a washing with water whereas the former was but a sprinkling with water Ioh. 3.25 There was a question betwixt some of Iohns Disciples and the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about purifying and it was for this purification that those water pots of stone were set Ioh. 2.6 for when they came home from their markets or had touched a gentile or any uncleane thing they washed their cloathes their hands and their feete in those pots of water Their third sort of purification was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piaculum The manner of the heathen expiating sinne or victima piacularis when as they offered a sacrifice of any beast after they were thus purified and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Gentiles abused as the Carthaginians when they tooke a man and laid all the sinnes of the people upon him they offered him in a sacrifice and burnt him in the fire to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an expiation for the whole people of that Country or City When Iohn the Baptist Iohn changed all these washinge the forerunner of CHRIST came to abolish the ceremonies of the Iewes and to make way for the Gospell both to the Iewes and Gentiles he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sprinkling of water into repentance and he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in baptizing with the holy Ghost and with fire he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sacrifice for sinne into that Vniversall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of Iesus Christ when he said Behold the Lamb of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taketh away the sinnes of the World EXERCITAT XXIII Of the seventh yeares rest and the Jubile A ceremoniall appendix of Command 4. Levit. 25.4 But in the seventh yeere shall be a Sabbath of rest unto the Land c. vers 8. and thou shalt number seven Sabbaths of yeeres c. GOD commanded his people to rest the seventh day from their labours then he commanded them to keepe many feasts in the seventh moneth upon the first day of the seventh moneth they were to keepe the feast of Trumpets called Rosh Hashanah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primus dies anni the first day of the new yeere upon the tenth day of this moneth they were to keepe the feast of expiation upon the fifteenth day of this moneth the feast of Tabernacles which continued for seven dayes and in the seventh day of the feast of Tabernacles they kept festum salicis and caried branches as they used in the Pascha to carry palmes which was a signe of victory then they carried branches before CHRIST and cryed Hosanna filio David The feast of collections added to the feast of Tabernacles and Passeover In the last day of the feast of Tabernacles was the feast of collection added both to the Pascha and
the first borne of man and beast Moreover they had the first borne of all sorts of cattell as of sheepe beeves and goats and the price of the rest which were to be redeemed according to the Priests estimation Likewise the first borne of man redeemed at five shekels the man Ezek. 44.30 Neh. 10.36 And when all the males appeared before the Lord three times in the yeare none of them must come empty handed all these the Priests got And besides all this the Levites had forty eight cities and two thousand cubites of ground round about them on every side They had 48 cities and so much ground about them with their Cattell and flockes the number of the Levites were but twenty three thousand Num. 26. The tribe of Asher was fifty three thousand and two hundreth and the tribe of Nephthali was forty five thousand and foure hundreth and the tribe of Issachar was sixty foure thousand and three hundreth and the tribe of Dan was sixty foure thousand and foure hundreth and yet the greatest of them all had but ninteene Cities but the Levites being but few in number got moe Cities than any of them all and the reason was The Levites were not the tenth part of the people yet they had the tenth part of the inâ—rease because the Lord would provide liberally for them the Levites who were not the tenth part of the people yet they got the tenth part of the increase of the Land and Priests who were but a small number in respect of the Levites yet they got the hundreth part of the increase of the Land and because the Priests had such a plentifull portion therefore the Lord alludeth to this Allusion Iere. 13.14 I will satiate the soule of the Priest with fatnesse The Lord was their portion Num. 18.20 Deut 18.1 Ezek. 44.28 and the godly allude to this Allusion Psal 73.26 God is my part for ever Allusion So Psal 142.6 Thou art my part in the Land of the Living Lam. 3.24 The Lord is my part saith my soule therfore I will hope in him Psal 16 The Hebrewes repeate words to signifie that nothing should be omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et praecipuum omnium primitiarum ex omnibus et omnis oblationis omnium ex omnibus oblationibus vestris Sacerdoesto Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic quinquies repetitur The blessing of God upon those who payed their tithes the Lord is the portion of mine inheritance And see what a care the Lord had that they should want none of these Ezek. 44.30 And the first of all the first fruits of all things and every oblation of all of every sort shall be the Priests the Hebrewes when they would have a thing precisely kept they double this word Col as Psal 119.128 Therefore I esteeme all thy precepts concerning all things to be right So here the first of all the first fruits of all things c. The last thing to be considered here is the blessing of God upon those who payed their tithes they were to pay to the Priests the first fruits and tithes of all their increase of every sort And the first of their dough That he might cause the blessing rest in their house Ezek. 44. So Mal. 3.10 Bring ye all the tithes into the store-house that there may be meate in mine house and prove me now here with saith the Lord of hosts if I will not open you the windowes of heaven and powre you out a blessing that there shalt not be roome enough to receive it Deut 16.74 Thou shall rejoyce in the feast before the Lord thou thy son and thy daughter and thy maid servant and the Levite and the stranger and the fatherlesse and the widdow The Lord had foure and the Priest had foure at the eating of the Tithe of the third yeare as the Hebrewes say that are within thy gates And the Hebrewes say the Levite the fatherlesse the stranger and the widow foure that belong to me answerable to foure that belong to thee thy sonne thy daughter thy man and thy maide if thou comfort those that are mine I will blesse and comfort these that are thine and they say when a man payeth his tithes he is the husbandman and God Almighty is the Priest but when he payeth them not then God is the husbandman and he is the Priest and then Ten Akers of Vine shall yeeld but one Bath Esay 5.8 Conclusion The Conclusion of this is they who have the Lord for their portion can lacke nothing Psal 23.1 here was none of the Priests that did shut the doores of Gods sanctuary or kindle fire upon his Altar for nought Malac. 1.10 EXERCITAT XXV The Jewes might not kill the damme sitting upon the young ones A ceremoniall appendix of Command 5. Levit. 22.6 If the damme be sitting upon the young or upon the egges thou shall not take the damme with the young c. That it may be well with thee and that thou maist prolong thy dayes God made choise of Canaan after a speciall manner The earth is the Lords and the fulnesse thereof Psal 23.1 Yet the Lord made choise of Canaan in a special manner and therefore he saith the Land is mine Levit. 25.23 Thence it is called Emmanuels Land Esay 8 8. and other Lands the Lord calleth polluted Lands Amos. 7.17 Thou shall dye in a polluted Land So the people who dwelt in Canaan were the Lords after a speciall manner and all that which belonged unto them therefore he forbiddeth to take usury of his people The damme fitting on the yong ones was not a type When the Lord forbiddeth them to kill the damme with the young ones the damme sitting upon the young ones was not a type to the Iewes here no more then the oxe when hee trode out their corne but there was a tropologicall sense here to teach them manners but Canaan it selfe was a type to them By this Law the Lord taught them mercy to all men and reverence to their parents God will have them to shew mercy upon the beasts and the birds and he will not have the damme and the yong killed together and Targum Ionathan paraphraseth it thus as your heavenly Father is mercifull in heaven so be ye mercifull in earth The farthest extent and meaning of this Law is that they should abstaine from cruelty Hos 10.14 Gen. 32.11 To kill the Mother and the Children for as God hath not regard of Oxen 1 Cor. 8.9 his chiefe regard was not to the Oxe when he forbiddeth to muzzle his mouth but that the Minister should have maintenance so the Lords chiefe regard is not here that the Damme be spared but that Parents be reverenced God taught the Iewes in their infancy sundry wayes First he taught them by their apparell God taught the Iewes many wayes that they should not weare Linsey wolsey so that the Priests should weare linnen in the Sanctuary and wooll
transgressionum mearum And lastly they oppose themselues against his Gospell they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven gilajon nuntium vanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly if ye will respect their dealing with us in civill matters they are worthy to be secluded from the societie of Christians They care not to forsweare themselues to us Christians they are most mercilesse usurers in exacting from the Christians and they who professe Physicke amongst them care not to poyson Christians whom they call Goijm Gentiles And if we shall adde further that no false Religion should be tolerated and the Lord commanded heretickes to be put to death how then should they be suffered in a Christian Common-wealth What Iewes may be sufsered in a Common-wealth and who not But we must put a difference betwixt these miscreants who raile against the Lord Iesus Christ and blaspheme his name and those poore wretches who liue in blindnes yet but do not raile blasphemously against Christ those we should pitie The reasons that should moue us to pitie the Iewes First we should pitie them for their fathers cause the Patriarchs Secondly we should pitie them because Christ is come of them who is blessed for ever thirdly the Oracles of God were committed to them Rom. 3.2 and the law was the inheritance of Iacob Deut. 33.4 they were faithfull keepers of the same to others and they were like a lanterne who held out the light to others although they saw not with it themselues Fourthly when we Gentiles were out of the Covenant they prayed for us Cant. 8.8 We haue a little sister what shall we doe for her So when they are out of the Covenant We haue an Elder brother Luk. 16. what shall we doe for him And lastly because of the hope of their conversion that they shall be graffed in againe Rom. 11. Some Christian Common-wealths admit them but with these Caveats Caveat 1 First that they submit themselues to the positiue Lawes of the Countrie wherein they liue Caveat 2 Secondly that they raile not against Christ and be not offensiue to the Christians Caveat 3 Thirdly that they be not suffered to marrie with the Christians to seduce them Caveat 4 Fourthly that they be not permitted to exhaust Christians with their usurie Caveat 5 Fiftly that they be not admitted to any publicke charge and that they be distinguished from the rest of the people by some badge or by their apparell with these Caveats sundry Common-wealths haue admitted them CHAPTER XVI Of the Synedrion of the Iewes MAT. 5.22 But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the Iudgement and whosoever shall say to his brother Raca shall be in danger of the Councell THis word Synedrion is a greeke word but changed and made a Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sitters in judgement and Sanhedrin are the Iudges who sat in the Councell and the place it selfe was called Synedrion In the Syriack Domus judiciorum The difference betwixt Domus judiciorum and Domus Iudicum and Domus Iudicum differunt Domus judiciorum is the house where the Counsellers met and Domus Iudicum according to the Syriack and Chaldy phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Iudicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus judicij signifieth the Iudges themselues So the Chaldees when they expresse the Trinitie they call it Domus Iudicij because there were three that sat in their lesser Iudicatorie and when Beth dina signifieth the Iudges themselues it hath the point aboue judh but when it signifieth the place of Iudgement it hath the point under judh There were two sorts of these Synedria amongst the Iewes the great Councell and the lesser the great Councell was called â—anhedrin Gedolah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the lesser was called Sanhedrin Ketannah The great Synedrion sate at Ierusalem onely the lesser Synedria sat in other places also and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicia Allusion Vide Guilelâ— Schickardum de jure regio Ludovic de Dieu The great Synedrion sat in Ierusalem onely and Christ alludeth to this Mat. 23.37 A Prophet might not die out of Ierusalem So O Ierusalem Ierusalem which killest the Prophets Mat. 23.37 The great Synedrion judged onely of a Prophet The great Synedrion divided into fiue parts But Gabinius the Proconsul of Syria divided this great Synedrion which sat onely at Ierusalem into fiue parts whereof he placed one at Ierusalem another in Gadara the third in Amathus towards the red Sea the fourth in Iericho and the fift he placed in Sephra in Galilie And Christ meant of these Councels when he sayes they will deliver you up to the Councels Mat. 10.17 At this time the great Synedrion was divided into fiue parts They shall deliver you up to the Councels and they will scourge you in their Synagogues What meant by Synagogues and Councels by their Synagogues he meant their Ecclesiasticall Iudicatories by the Councels their civill The number that sat in this great Iudicatorie were seventie and two six chosen out of every tribe but for making the number round they are called Seventie the Scripture useth sometimes when the number is not full Retundatio numeri quid to expresse the full number as Iudg. 11.5 Abimelech killed his brethren which were threescore and ten persons there were but threescore and nine of them for Iotham fled So Gen. 42.13 Thy servants are twelue brethren the sonnes of one man although Ioseph was thought to be dead yet to make up the number because he had once twelue sonnes they are called the twelue sonnes of Iacob So Num. 14.33 And your children shall wander in the Wildernesse fortie yeares according to the number of the dayes that the Spyes searched the Land this was spoken to them two yeares after they came out of Egypt yet the number is made up here and it is called fortie yeares So 1 Cor. 15.5 He was seene of the twelue there were but eleven of them at this time for Iudas was dead and Matthias was not chosen as yet yet he calleth them twelue because they were once twelue to make up the number Sometimes againe although there be moe for making round the number they take away some as Luke 10.1 the Syriack hath it the seventie two Disciples yet it is translated the seventie Disciples So the Seventie two who translated the Bible are called the Seventie The Lord charged Moses to gather Seventie of the Elders of Israel Moses said how shall I doe this If I shall choose sixe out of every Tribe then there shall be sixty and two The uncertaine conjecture of Sol Iarchi concerning their Election of the Seventie and if I shall choose but fiue out of every Tribe then there will be ten wanting and if I shall choose sixe out of one Tribe and but fiue out of another Tribe that will breed but
aequidistantiae and the second is interpositionis Medium aequidistantia interpositionis the Sunne is in medio aequidistantiae when it is in the middle point betwixt the Sunne-rising and the Sunne-setting this is in the midst of the day but it is in medio interpositionis when it is in any part of the Heaven betwixt the two extreames it was now but in medio interpositionis Againe This miracle was wrought twentie dayes after the Equinoxe this miracle was wrought twentie dayes after the Equinoxe for Ioshua instituted the Passeover Cap. 5. the fourteenth day of Nisan which was at the Equinoxe and that Moone had but fourteene dayes to runne to the change and now the Moone was before the Sunne but when the miracle fell out the Moone was behinde the Sunne and it was quarter-Moone so that the fourteene dayes of the old Moone and the eight dayes of the other Moone made up twenty dayes after the Equinoxe Ioshua's day was 24. houres Thirdly Ioshua's day was twenty-foure houres nine houres alreadie past and three houres to the Sunne-setting then the Sunne stood a whole Equinoctiall day which all being joyned together maketh twenty-foure houres then it is said Iosh 10.14 That there was no day like to it before or after which must be understood that there was no day before or after like unto it for length Hezekias day was 22. houres Hezekias day was but twenty-two houres in length which is proved thus the Sunne had runne twelue degrees already forward upon Ahaz Diall which maketh sixe planetary houres then it goeth backe againe tenne degrees which maketh fiue planetary houres and this made eleven houres Quest Might not the Sunne haue gone backe to the Sunne-rising and so haue made sixe planetary houres Answ Not because the Sunne casteth no shadow upon the Diall of Ahaz an houre after it riseth and an houre before it set neither upon any other Diall for then the shadowes are so long that they shew not the houre it went backe then but to the houre after that it arose which was the second planetary houre then it had fiue planetary houres to the midst of the day which made up sixteene houres and six houres to the Sunne-setting which maketh in all twenty-two houres Now to make some application and spirituall use of these Dials The spirituall use of these Dials Christ before his Incarnation was like to the Sunne shining upon the Equinoctiall Diall where the shadow is very low secondly before Christ came in the flesh there were many Ceremonies and a long shadow but since Christ came in the flesh this is like the Sunne shining upon the Polar Diall the shadow is short and the Sunne is neerer Thirdly our estate in this life compared with the life to come is like to the meridionall Diall for the meridionall Diall sheweth not the twelfth houre so in this life we see not the sonne of righteousnesse in his brightnesse Fourthly our estate in this life is like the verticall Diall which sheweth neither the rising nor setting of the Sunne so in this life we know neither our comming into the world nor the time when we are to goe out of it Fiftly our estate in the life to come is like the Horizontall Diall for as the Sunne shineth alwaies upon the Horizontall Diall so shall the Sunne of righteousnesse shine alwayes upon us in the life to come CHAPTER XXVI Of their Day GEN. 1.3 And the Evening and the Morning were the first day A Day in the Scripture is either a naturall Dies Naturalis Artificialis Propheticu◠artificiall or a propheticall day The naturall day consisteth of foure and twentie houres comprehending day and night Num. 8.17 In that day that I smote every first borne in the land of Egypt But Exod. 12.29 it is said that at midnight the Lord smote the first borne of Egypt so that by day here is meant the whole twentie foure houres The artificiall day began at the Sunne-rising and ended at the Sunne-setting Exod. 16.14 Why sit yee all the day from morning till night And it had three Periods in it morning mid-day and evening and the mid-day is called Zeharaijm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meridies and it is put in the duall number because it containeth a part of the forenoone and a part of the afternoone Psal 65.8 Thou makest the outgoings of the morning and the evening to rejoyce the outgoings of the morne is the rising of the starres before the Sunne rise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the outgoings of the evening that is when the Moone riseth and the starres with her as Hesperus the Sunne is said to go out as it were out of his chamber when he ariseth out of the Sea or the earth Psal 19. And he is said to goe in and to dip in the Sea Mark 4. when he setteth Ortus Heliacus Chronicus Cosmicus Ortus Heliacus is when the starres arise with the Sunne Ortus Chronicus is the rising of the starres with the Moone Ortus Cosmicus is when the starres rise at certaine seasons in the yeare as Orion Plejades c. A Propheticall day is taken for a yeare in the Scriptures as they had a propheticall day so they had propheticall weekes propheticall moneths and propheticall yeares Propheticall dayes weekes and yeares A weeke signifieth a weeke of yeares as Daniels seventie weekes Dan. 9.25 So the moneth signifieth a moneth of yeares according to the Greeke computation counting thirtie dayes to a moneth so the yeare signifieth a yeare of yeares Iere. 28.3 Adhuc duo anni annorū So these places in the Revelation Forty two moneths an hundreth and sixtie dayes three yeares and an halfe so time times and halfe a time are prophetically to be understood A propheticall day is a yeare the weeke seven yeares the moneth thirtie yeares and the propheticall yeare three hundreth and sixtie yeares and this way they counted to signifie the shortnesse of the time A day is applyed in the Scripture first to our estate in grace Heb. 4. To day if ye will heare his voyce A day applied to the estate of grace harden not your hearts and all the Comparisons in the Scriptures are taken from the forenoone to shew the growth of grace First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the morning Starre and the dawning of the day and the day-starre arise in your hearts 2 Pet. 1.19 Secondly to the Sunne-rising Esay 8.10 It is because there is no morning in them and thirdly to the Sunne in the strength of the day Iudg. 5.3 Then the declination of grace is compared to the Sunne in the afternoone Iere. 6.4 Arise Declination of grace compared to the declining of the Sunne let us goe up at noone woe unto us for the day goeth away for the shadowes of the evening are stretched out Micah 3. And the Sunne set upon the Prophets The forenoone is compared to the time of grace before it come to the declining
their Phylacteries which they had upon their Armes so should we put those numbers upon our hands and continually make use of them for the shortnesse of our life CHAPTER XXX Of their civill Contracts and manner of writing them IERE 32.7 Buy thee my field that is in Anathoth for the right of redemption is thine to buy it c. IN this contract and bargaine betweene Ieremie and his Vncles sonne Hanameel consider first the manner how the contract was written and secondly how this testimony is cited by Matthew Cap. 27.7 Scaliger in Elencho First for the manner of writing the contract he who was to buy the ground wrote two Instruments the one he sealed with his owne Signet Two Instruments written at the buying of Land one closed and another not closed the other he shewed unclosed to the witnesses that they might subscribe and beare witnesse of that which was written this the witnesses did subscribe upon the backe of the inclosed instrument and these two Instruments were almost alike in all things saue onely that in the sealed Instrument something was concealed from the witnesses What things were concealed from the witnesses in the closed Instrument the things concealed were these the price of the Land and the time of the redemption these they concealed for none knew these but the buyer and the seller in case that the Goel or the next of the kindred knowing the time of the redemption and the price and the Morgager not being able to redeeme it at the day it was lawfull for the next of the kindred to haue redeemed it these two being concealed there was place still for the poore man to redeeme his Land after the day therefore they set downe in the inclosed Instrument onely the bare disposition without the price or time of redemption Calius Rodogineus So amongst the Romanes when they sealed their latter will they concealed the name of the heire lest any wrong should be done unto him It may be asked how these words are cited by Mathew chap. 27.9 Quest Then was fulfilled that which was spoken by Ieremie the Prophet saying and they tooke the thirtie peices of silver the price of him that was valued which they of the children of Israel did value and gaue them for a potters field as the Lord appointed me he alledgeth Ieremie but the words are spoken by Zecharie chap. 11. This testimonie in Mathew is made up of the saying of Ieremie and Zecharie Answ The New Testament citeth two places out of the old to make up one testimonie and yet Ieremie is onely cited by Mathew for it is the manner of the new Testament to make up one testimonie of two cited out of the old Testament although written in divers places in the old Testament Example Peter Acts 1.20 maketh up but one testimonie of divers places collected out of the Psalme 69.17 and 109.8 so 1 Pet. 2.7 this testimony is made up of diverse testimonies out of the Psalme 118.22 and Esay 8.14 So Christ Math. 21.5 maketh up one testimony out of Esay 62.11 and Zach. 11.11 So Mat. 21.14 made up of Esay 56.7 and Iere. 7.11 The New Testament in citing of two Prophets expresse him who hath the chiefe part of the testimonie Secondly this is the manner of the New Testament when testimonies are cited out of two they leaue out the one and expresse onely the other and they cite the whole testimony as written by one example Mat. 21.5 there is a testimony cited out of two Prophets yet they are cited but as one testimony it is cited out of two Prophets Esay 62.11 and Zach. 9.9 Yet the Evangelist saith that it might be fulfilled which was spoken by the Prophet the first words are Esayes the latter are Zacharies and yet they are cited as if they were the words of Zachary So Mark 1.2 As it is written in the Prophets this testimony is written both in Esay and Malachy Behold I send my Messenger before thy face c. yet Mat. 3.3 Esay is onely cited and not Malachy Now let us consider here why the Evangelist citeth here Ieremie rather than Zacharie Why Matthew rather cites Ieremie than Zacharie the Evangelist would giue a reasō here not so much why Christ was bought by the Scribes and Pharisies as of the feild which was bought for such a price Zachary speaketh nothing of the field that was bought wherefore it had not beene pertinent for the Evangelist to haue brought in the testimony of Zachary here Ieremie in his thirtieth second Chapter telleth when the Captivitie was now approaching he is commanded to buy such a field and in buying such a field there was some secret mystery secondly there was some analogie for this feild bought by Ieremy was a type of the Potters field whereof Matthew speaketh and the analogie consisted especially in this the field which Mathew maketh mentiō of was bought to be a buriall for strangers and this was typed in the field which was bought by Ieremy What time Ieremiah bought this field for Ieremy was commanded to buy this field at that time when he was taken prisoner and when there was little or no hope for him to come out of prison and when the City was besieged by the Chaldeans the buyer might thinke now that he had but small reason to buy that land which was presently to be taken by the Chaldeans Ieremie might haue said unto the Lord the Citie is to be delivered into the hands of the Chaldeans and thou bidst me buy the field for so much money the Lord saith I will deliver this Citie into the hand of the Chaldeans hence it may seeme that this field was bought rather for strangers than for the buyer himselfe or any that belonged unto him therefore Lament 5.2 Ieremie saith our inheritance is turned to strangers our houses to Aliants But how could Anathoth be turned into a buriall place Quest It is answered Answ the feild which was in Anathoth was assigned to the Levites Iosh 11.18 These Cities which were assigned unto the Levites they had no feilds which were arable about them to beare Corne but some ground for the feeding of their Cattle and it is most probable that they had some Gardens wherein they buried their dead as we reade of Ioseph of Arimathea who had a Garden neare the Citie in which Christ was buried Secondly this feild by Matthew is called the Potters feild here we may see some resemblance betwixt this feild and the feild spoken of by Ieremie for after the writs were perfected Ieremie said to his Scribe Baruch take these writs and put them in an earthen pot that they may continue there for many dayes vers 14. There must be something typed by this that he biddeth take these writs and put them in an earthen pot for men use to put their writs in Chests and boxes and safest places and as this buying of the field was set downe
Law putteth no difference in the worship of God betwixt the sonne the daughter the man-servant nor the maid-servant nor the stranger Exod. 22.10 but the ceremoniall Law alloweth the Priest to eate his sonne to eate his daughter to eate his servant bought with his money to eate and his servant borne in the house to eate but not the stranger Levit. 22.10 11 12. Why the servant borne within the house and bought with the money might eat the holy things Againe the servant that was bought with his mony and he that was borne in the house might eate to signifie unto us that they who are borne within the covenant they who are bought with the price of Christs blood although strangers before are partakers of Christs sacrifice but these who are strangers still are not partakers of his holy body The Priests daughter when she returned home to her father againe might eate of these lesse holy things so we being married to the law and it having dominion over us Rom. 7 1. we were out of our fathers house and might not eate of this holy bread but being dead to the law Rom. 7.4 and divorced from our sinnes as Widdowes we may come home to our fathers house and be partakers of the holy things Secondly What things the Priest and his sons might eat what things the Priest and his sonnes might eate that which was ignitum Iehovae the sacrifice which was burnt to the Lord by fire as the sinne offering and the Trespasse offering the Priest and his sonnes might eate of them but not his daughters so the Shewbread Levit. 24.9 and it the Shewbread shall be Aarons and his sonnes and they shall eate it in the holy place for it is most holy unto him of the offerings of the Lord made by fire The Priest and his sonnes might onely eate of the Shewbread but not his daughters but in necessity others might eate of it as well as the Priest and his sonnes as David and his men in necessity eate of it 1 Sam. 21.6 if they might eate of it in necessity much more might the Priests wife and his daughter in their necessity eate of it When the Priest asked David whether his men were cleane or not that they might eate of the Shewbread Quest whether might he have given them that bread in the time of their uncleannesse to eate of it in their necessity or not If it had beene in extreame necessity Ans he might have given them of this bread to eate to save their lives although they had beene in their uncleannesse but he could not have given them it in their lesse necessity when they were uncleane The Iewes have a rule A rule of the Iewes where thou findest a command to doe a thing and a prohibition to forbid a thing and they both cannot be kept then thou must leave the negative and fellow the affirmative Example a Nazarite is forbidden to shave his haire and the Leper is commanded to shave his haire Now when a Nazarite becomes a Leper which of these two shall he follow hee shall leave the negative precept which commanded him not to shave his haire and he shall follow the affirmative and shall shave his haire So the Priest is forbidden to give his daughter any of the Shewbread againe he is commanded to provide for his family now his daughter is like to sterve for hunger which of those two shall he follow he is to follow the affirmative here and to leave the negative So in the Sabbath c. The Place where they eate the holy things Thirdly the place where they were to eate the holy things some things they were to eate by the Altar that is in the Chambers of the Priests hard by the Altar some they were to eate in Ierusalem and some they were to eate in any part of Canaan Some things they were to eate in the Chambers nere the Altar Ezek. 42.14 those things in Levit. 10.12 they are said to eate at the Altar When Ezekiel describeth the Temple here he meaneth the Temple under Christ and the maintenance of the ministery under the Gospel as the Priests who served at the Altar under the law eate of the rest of the sacrifice in their Chambers so the ministers under the Gospell should be maintained now 1 Cor. 9.13 Secondly the lesse holy things they eate them in Ierusalem the Paschall Lambe was eaten within Ierusalem and not in the Temple therefore it was of those lesse holy things Quest The Paschall Lambe being the chiefe thing that represented Christ how is it reckoned amongst the lesse holy things Answ Why the Passeover was reckoned a lesse holy thing It was reckoned amongst the lesse holy things because there was little of it burnt but it was eaten by the people Secondly it could not be eaten as a Sacrament in the Temple for the distinction of the families that must eate it severally they all could not eat it in the Temple So the first Tithe was but a common holy thing or lesse holy and it might be eaten any where but the second tithe was the more holy tithe and therefore behoved to be eaten in the Temple before the Lord. Lastly when they might eat it Something 's they were bound to eate the selfe same day that the things were offred When they were to eat the holy things as the flesh of the sacrifice of the peaceoffering Levit. 7.15 some things might be eaten that same day that they were offered or upon the morrow as the sacrifice of the vow or a free-will offering Levit. 7.16 But they might eate none of the flesh of the Sacrifice upon the third day after it was offered but it was to be burnt with fire Levit. 7.17 18. Now time place distinction of persons No meat of it selfe uncleane and distinctions of meats are all taken away and it entereth not in at the mouth which defileth a man but that which commeth out of the mouth defileth him Matth. 15.11 there is no meat now that is uncleane in it selfe but it becommeth uncleane to them that receive it not with pure hearts Tit. 1.15 Vnto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled and every creature of God is good if it be received with thanksgiving 1 Tim. 4 4. Of pollution by the dead Num. 29.11 He that toucheth the dead body of any man shall be uncleane seven dayes THe pollution of man above other creatures Man more uncleane than any other creature sheweth the effects of sinne which causeth death Rom. 6.23 Hee that touched a dead beast was but uncleane untill the even Levit. 11.24 but he that touched a dead man was uncleane for seven dayes So he that touthe grave or the bones of a dead man was uncleane and therfore they were cōmanded to bury the bones of the dead when they found them in the way Ezek.
39.15 And the passengers that passe through the land when any seeth a mans bone then shall he set up a signe by it till the buriers come and bury it This signified such as were dead in trespasses and sinnes Eph. 2.1 and such as have their consciences defiled by dead workes Heb. 9.13.14 those are uncleane What the legall pollutions taught the Iewes And those legall pollutions taught the people of God how carefull they should be that they defile not themselves with sinne or communion with dead and sinnefull workes as the Apostle saith touch no uncleane thing 2 Cor. 6.17 and be not partakers of other mens sins keepe thy selfe pure 1 Tim. 5.22 The Iewes adde to many of the Lawes of God Whosoever toucheth one that is slaine with a sword in the open fields shall be uncleane seven dayes Num. 19.16 And the Iewes adde he that toucheth the sword which killed the man shall be uncleane but this is an addition of their owne So the Lord commanded that the Nazarit should drinke no wine they adde nor come nere unto a Vineyard So the Lord commanded that they should not cary burdens upon the Sabbath Iere. 17. but they added that it was not lawfull for a sick man to take up his bed upon the Sabbath Ioh. 5. So the Lord commanded that they should goe no further but a Sabbath dayes journey upon the Sabbath but they added that it was not lawfull to stirre out of the place upon the Sabbath So the Lord commanded them that they should abstaine from the drinke offerings of the heathen but they added that they should abstaine from the wine of the Gentils So here the Lord saith that Whosoever toucheth one that is slaine with a sword shall be uncleane untill the even But they adde whosoever shall touch the sword which killed the man shall bee uncleane untill the even The touching of the bodies of the dead shewes us what unregenerate men are in the sight of God they are dead while they are alive 1 Tim. 5.6 they are like rotten graves their throte is an open sepulchre Rom. 3.13 and they are like whited Sepulchres which indeed appeare beutifull outwardly but within are full of dead mens bones and all uncleannesse Matth. 23.27 What are we to thinke of the bodies of the Saints Quest when they are lying in the grave whether are their bodies corpora pura or impura Ans They are neither corpora pura nor impura Whether the dead bodies of the Saints in the grave be pure or not sed non pura they are not impura because their sinnes are pardoned they are not pura because they are as yet under the corruption and punishment of sinne but the wicked who lye downe with their sinnes in the dust their bodies are impura filthy and uncleane The bodies of the Saints being not impura therefore the soules of the glorified might come to such bodies againe as Moses in the transfiguration was there in soule and body his glorified soule came to his body againe because it was not a sinnefull body now but a body lyeing under corruption as yet but when Lazarus soule returned to his body we must not thinke that Lazarus soule was a glorified soule for a glorified soule returneth not to a sinful body to dwel in it againe but the vinon betwixt the soule and the body was loosed at this time A difference betwixt the glorified soules and sinfull soules enioâ—ning into their bodies againe Sumus de purgatorie and the soule was still in the sinfull body tanquam in sede non tanquam in organo that is it was still in the body although it did not animate the body Quest Whether did he Iewes commit sinne when they touched a dead body or not Answ There was irregularitas here sed non peccatum for for there is not a sinne where there is not a law forbidding it In what case the Iewes sinned when they touched a dead body for sinne is the transgressing of the Law The Lord saith not yee shall not touch the dead but he saith he that toucheth the dead shall be uncleane untill the even Then there is a Commandement added that a cleane person shall sprinkle him with water upon the third day and upon the seventh Num. 19.19 So that although he be not commanded not to touch the dead yet if he have touched the dead he is commanded to wash himselfe So there is not a Commandement forbidding a man to touch a Leper but if he had touched a Leper there was a Commandement given that he should not enter into the congregation untill he was purifieth and if he did enter before he was purifieth he transgressed the Commandement and sinned The comforts in Death Eccles 7.1 Better is the day of death than the day of ones birth IN the former part of this verse the Preacher sheweth The coâ—â—â—sion of the words that a good name is better than pretious oyntment and then he subjoyneth better is the day of death than the day of ones birth as if he should say a mans good name and his report is better knowne after his death than when he is alive and then his good name smelleth like the Wine of Lebanon which in his life time may be many wayes blotted He preferreth the day of our death to the day of our birth and hee saith that the day of our death is better A thing is said to be better sundry wayes One thing is said to be better then an other sundry wayes first it may be better in it selfe but not to the person so it is said that it had beene better that Iudas had never beene borne it made more for the glory of God that Iudas was borne but it was not better for himselfe Secondly things are said to be better when they seeme to be better to a carnall and corrupt man as hee saith that a living dog is better than a dead Lyon Eccles 9.4 that is he had rather live in a base estate here than to be in best account amongst the dead Thirdly some things are better for this present estate and condition of life than others as better is a dinner of hearbes where love is than a stalled Oxe and hatred therewith Prov. 15.17 Fourthly some things are better for a man in the state of grace and for his soule as it is better to be a doore keeper in the house of God than to dwell in the tents of wicked men One thing is said to bee better then another comparatively Psal 84.1 So it is better to goe to the house of mourning than to the house of feasting and sorrow is better than laughter Eccles 7.2 3. So the day of a mans death is better than the day of his birth Next let us consider why the day of death is better than the day of ones birth because man is borne unto trouble as the sparkes flye upward Iob 5.7 but the day of his death is