Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	according_a	let_v	113	3	4.3630	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B16297	An explication of the iudiciall 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. ... / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods word.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25214; ESTC S112662	170,898	257

the Tabernacle Returne O Lord unto the many thousands of Israel Num. 10. 36. WEST quasi prim● Genti ●auri vu●●h ritudo ●●u● Ephraim Duo fi●● tui c. mei erunt Manasses Lupus Rapax Beniamin fi●t cosuber in 〈◊〉 Ce●●stes in semita Dan Gad A●cinotus p●●siabi●● tar Gad gersonitae Meraritae Non est Deus ui Deus Jeshurun Asser SOVTH NORTH Diuidam eos in Ia●ob et disperdam eos in israel Simeon Coathitae Moses Aron et Saserdotes Dans esoquia pulchritu●inis N 〈◊〉 〈◊〉 y. Essus es Sicut aqua Ruben in littore maris ●ebitabis Zabuson Accumbeus inter Terminos Issacher ●a●u●us ●eonis ●●●●th EAST Rise up O Lord and let thine enemies be scattered Num. 10. 35. They had their Colours their Ensignes and their Motto's First their Colours their Colours were according Their Colours were answerable to the stones in Aarons brestplate to the Colours of the stones in the breastplate of Aaron Iudah gaue a greene Colour like the Smarag Ruben a red Colour like the Sardius Ephraim a golden Colour like the Chrysolite Dan gaue partie coloured of white and red like the Iasper Their Ensignes were first Iudah gaue a Lyon Ruben In their Ensignes they had the Emblems of Beasts the head of a man because he was the first borne and the head of the familie Ephraim gaue the head of an Oxe because he was the sonne of Ioseph who was called Bos Dei Deut. 33. 17. His glory is like the firstling of his Bullocke and Dan gaue an Eagle in his Colours because the Eagle is an enemy to Serpents the Serpent should not be put in his Colours but the Eagle an enemy to the Serpent Dan shall judge his people Gen. 49. 16. Dan is a Lyons whelpe he shall leape from Bashan Here he is commended both for his wisedome and his strength the Serpent doth not expresse these two well but the Eagle doth expresse them very fitly Thirdly their Motto Iuda's Motto was this Iuda is Their Motto's in their Ensi●nes were out of the Testament of Iacob or of the song of Moses a Lyons whelpe Gen. 49. 8. Ruben had this Vnstable like water Gen. 49. 4. Ephraims Motto was his glorie is like the firstling of his Bullocke Deut. 33. 16. Dan had this Motto he shall be a Serpent by the way an Adder in the path and so every one of the Tribes had their Motto The Lord as their Generall dwelt in the midst of their The Lord was their Generall Campe and his Ensignes were the Cloud and the pillar of fire the Cloud to direct them by day and the pillar by night then he was the guide of their youth Iere. 3. 4. The motto which they gaue him was this Mi camocha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ba●lohim Iehova quis sicut tu Iehova inter Deos and hence they made the name of the Macchabees Mem Caph Beth Iod and they were called Macbei at the first and afterward Macchabaei and like unto this was that abbreviation Agla attagnebher legnolam adonai Tu fortis in aeternum Domine When they marched they kept not the same order Their marching was different from their pitching about the Tabernacle as when they pitched about the Tabernacle for when they marched Iuda Issachar and Zabulon went before and the Gersonites and the Merarites next them set forward bearing the Tabernacle Num. 10. 17. In the second place came Ruben Simeon and Gad who lay upon the South and next them came the Cohathites with the Arke Num. 10. 21. After them Ephraim Benjamin and Manasse and David alludeth to this Psal 80. 2. Before Ephraim and Benjamin and Manasseh stirre up thy strength and come and saue us he saith before Ephraim for when they carried the Arke Ephraim came behinde the Arke and the Arke was before him and when they rested Ephraim was upon the West side of the Arke which Num. 2. 18. is called jammah the Sea-ward because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sea lay towards the West so that the Arke both when they pitched and when they marched was ever before Benjamin Ephraim Manasseh In the last place came Dan Asser and Nephthali Dan was in the Reareward of all their Camps throughout their Hosts Num. 10. 25. When they marched Ascendebant Chamusshim Exod. The manner of their Marching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 18. Aquila Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui quintam costam habebant cinctam because they carried their sword at the fift rib but Theodosion translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went fiue in rankes when they marched they were said to be Accincti Gen. 49. 19. Num. 32. 17. 1 King 10. 11. And Salomon alludeth to this Prov. 30. 31. speaking of the horse girt in his loines a warlike beast fit for the battell and contrary to this is discinctus when they lay aside their armour Thirdly they made a Proclamation in the Campe In their marching they made a Proclamation for foure sorts of people that he who had built a new house and had not dedicared it should goe backe Secondly if he had planted a Vineyard and had not made it common he should goe backe thirdly if he had betrothed a wife and had not lien with her he should goe backe and fourthly they cryed that all those who were fearfull and faint hearted should returne He who built a new house and had not dedicated it What new house was meant in this Proclamation he should goe backe which they expounded thus if he had built a new house either for his dwelling or for his Cattell or his Corne then he was to goe backe to it but if he had built a new house for pleasure and let it and taken hyre for it then he was not to goe backe Secondly if he had planted a Vineyard and had not made it common then he was to goe backe where there is an Allusion to that forme set downe in the Law that the first three years after that a man had planted a Vineyard he might not eat of the fruits thereof then the fourth yeare they were the Lords and in the fift yeare they were made common and then turned to the planters owne use and it was all one whether he planted the Vineyard bought the Vineyard or had gotten it by inheritance or by gift Thirdly if he had betrothed a wife and had not lien with her whether shee had beene a maide or a widow he was to returne home and this Immunitie from the warres lasted for a whole yeare to those who were new married but they say if the high Priest had married a widow he was not exempted so if an inferiour Priest had married a repudiate woman or a common Israelite if he had married a bastard then he was not exempted Fourthly all those who were fearfull and faint-hearted Qui mollis est corde Hebraicè he should returne lest he make his brethrens heart faint also Deut. 20.

sometimes largely and The name Iew taken strictly or largely sometimes strictly when it is taken largely it comprehendeth all which were Iewes by profession Esth 8. 17. many became Iewes Sometimes againe it is taken more strictly for those Iewes who dwelt on the west side of Iordan and they were called Iudaei Hierosolymitani the Iewes that dwelt about Ierusalem Luk. 3. 1. Pilate was governour of Iuda and Herod of Galilie Iuda here is strictly taken but sometimes Herod is called King of the Iewes here it is largely taken Mat. 2. 1. So the name Gentile is taken sometime strictly as The name Gentile taken strictly or largely Paul applieth it to the converted Gentiles Galat. 2. 12. but when Christ said Goe not into the way of the Gentiles Mat. 10. 5. Here it is taken largely for all the Gentiles But Iosephus calleth Herod but a private man Object there Lib. 14 cap. 11. c. 17 fore it may seeme that the Iewes never acknowledged Herod for their King and the Iewes said of Herod Quòd non est rex neque filius regis The reason why he was called a private man was this Answ because he was not descended of the Priests Why Herod was called a private man for at that time the posteritie of David carried no sway amongst the people but onely the posteritie of the Priests and whosoever were not Priests were called Gnim haaretz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus terrae populus terrae see Iosephus lib. 14. cap. 12. If yee will respect Herods first descent then he may be called Alienigena and not Iudaeus in his first descent he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and transcriptus and his Kingdome may be called Malcoth Hagerim the reigne of a stranger but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Herods father and grandfather were not altogether strangers from the people of God for they were Edomites and Proselytes therefore he was not reckoned as a stranger but it fell out amongst the Iewes as it did amongst the Romanes and Athenians that those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adscriptitij were alwayes hated of those who were naturall and inbred Citizens So the Iewes hated those who were Proselytes because of the old hatred that was betwixt the Iewes and the Gentiles and they made a Canon amongst them Vt caverent sibi in decimam generationem a Proselytis We may conclude this point then that the Iewes Conclusion might safely choose Herod for their King now being a Iew by profession and descended of Parents who were Iewes by profession and the latter Iewes distinguished not well betwixt Ger and Goi who reckoned Herod ever to be a stranger CHAPTER XII Whether Ishbosheth was a Rebell in affecting the Kingdome or not 2 Sam. 2. 8. But Abner the sonne of Ner Captaine of Sauls Host tooke Ishbosheth the sonne of Saul and brought him over to Mahanaim and he made him King over Gilead c. IT may be said of Ishbosheth that he was no Rebell in Their reasons who hold that Ishbosheth sinned not in taking the Kingdome accepting of the Kingdome after his father Saul was dead for first he was his fathers eldest sonne now liuing and by the law of Nations the first borne or he that was in place of the first borne did succeede The first borne by the law of Nations succeeded in the Kingdome Exod. 11. 5. and 1 King 2. 15. And so amongst the Edomites the first borne succeeded in the Kingdome 2 King 3. 27. he tooke his eldest sonne who should haue reigned in his stead and offered him for a burnt offering upon the wall Secondly Ishbosheth had the consent almost of all the people for eleven tribes acknowledged him for their King Thirdly he had good successe amongst his Subjects The successe that Ishbosheth had first in Mahanaim then amongst the Giliadites thirdly amongst the Ashurites fourthly in Izreel fiftly in Iuda and Benjamin and lastly over all Israel 2 Sam. 2. 9. Fourthly he reigned seven yeares amongst them and by that it may seeme that it was a setled Kingdome The thing that may be alledged against him is this Object that Mephibosheth was the sonne of the eldest brother and therefore by right should haue succeeded before him But Mephibosheth was a lame man and an impotent Answ creature and was not fit for Government and therefore by right the Kingdome succeeded to Ishbosheth Inst And if it be said that David was appointed King by the Lord we may say that Ishbosheth knew nothing of this and he was in bonafide and moreover Ans David calleth him a righteous person 2 Sam. 4. 9. therefore it may seeme that he did not usurpe or affect the Kingdome wrongfully Now let us compare Ishbosheths affecting of the Kingdome Ishbosheth compared with Ieroboam in affecting the Kingdome and Ieroboams affecting of the Kingdome Ieroboam had the word of the Lord by Ahija the Prophet that he should be King and he confirmed it unto him by a signe in renting of the Cloke in twelue peices thus much he had from the Lord but he was a wicked and prophane man and got the hearts of the people rather by discontentment and mutinie than by heartie good will and herein Ishbosheth farre exceeded him Againe Ieroboams affecting of the Kingdome might seeme to be a revenge for he fled away to Egypt from Salomon as a traytor and now to be revenged upon his sonne he draweth away the ten Tribes from him and so Ishbosheths entering to the Kingdome seemeth to be better than his Ishbosheth notwithstanding of all that is said for him Reply cannot be excused he was his fathers eldest sonne but the Kingdome goeth not alwayes by succession it pleaseth Ishbosheth cannot be excused for affecting the Kingdome God to change this forme sometimes as David was chosen King and not his eldest brother and so was Salomon chosen and not Adonijah And if it had come by succession then Mephibosheth should haue succeeded and beene preferred before him for although he was lame in his feete yet he was not lame in his mind And where it is said that he had the consent of all the people their consent is nothing without the consent of the superiour God himselfe by me Kings reigne Pro. 8. 9. God had declared long before that Saul should not Saul could not be ignorant that David should be King reigne but that David should reigne and Ionathan gaue way to it therefore he could not be ignorant of this but being blinded by presumption and misled by craftie Abner who thought in effect to be King himselfe he affected the Kingdome And whereas David calleth him a righteous person we must distinguish inter justitiam Iustitia causae personae causae justitiam personae betwixt the righteousnesse of his cause the righteousnesse of his person although he was otherwise a good man yet he had not a good cause in hand and if we shall

King 9. 16. it is said that Pharaoh tooke Pharaoh giving Gezar to Salomon it was a present and not a dowrie Gezar from the Philistims and gaue it to Salomon for a present it should not be translated for a dowrie Exod. 22. 17. He shall pay money according to the dowrie of Virgins which is but a little summe fiftie shekels Deut. 22. 29. Thus Christ bought his spouse with his bloud Act. 20. 29. she was a poore Damsell and had nothing to giue As their marriages were made by one of these three Marriages dissolved after the same manner they were made Ceremonies per usum confarreationem coemptionem So amongst the Romanes the marriage was dissolved after Vsurpatio Diffarreatio Renuncipatio the same manner The first was dissolved usurpatione if the woman whom he had married being his maide before had stayed but three nights from her husband then by the Romane law he might put her away the second was dissolved diffarreatione they brake bread and so departed the third was dissolved renuncipatione they tooke their hands asunder and so departed this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Divortium The Ceremonies which they used in their Marriages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postulationes Sponsaliorum Sponsalia sacra ob matrimonium were these first he put a Ring upon her finger the Hebrewes called this Tebhignoth Kedushim and he said be thou my wife according to the law of Moses and of Israel and this he did before witnesses this was called Subarrhatio this Ring was put upon the fourth finger of the left hand because a veine commeth from the heart to that finger as the Physitians say The day when the bride was married shee tooke the vaile off her face this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the gifts which were given that day were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before she was married she put a vaile upon her face and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the gifts which were given to her before the marriage were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The solemnities in the marriages were these first Divers solemnities used at the marriage they put a crowne upon the head of the bridegroome and then upon the bride and the crowne was made of Roses Mirtle and Ivie and the mother of the bridegroome put this crowne upon his head Cant. 3. 11. Goe forth O yee daughters of Sion and behold King Salomon with the crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart This crowne wherewith the bride and the bridegroome were crowned was but a corruptible crowne but that crowne which we shall get in the life to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pollutus est nomen gemmae sic dictae quod in ignem conjectae non consumatur fadeth not nor falleth not away 1 Pet. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a precious stone which if yee cast it in the fire it never consumeth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flos amoris a flower that never fadeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcessibilis nunquam marcescens flos quidam sic dictus quod non marcescat In their marriages they had those who accompanied the bridegroome and they were called Socij sponsi the children of the wedding and the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circuire All the time of the wedding they might doe nothing but attend the bridegroome they might not fast in the time of the marriage nor mourne Mat. 9. 15. Can the children of the wedding mourne so long as the bridegroome is with them He who chiefly attended the bridegroome was called Who was the bridegroomes friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one was he to whom Sampsons wife was given who was called his companion the Chaldie called him Shushebhinah Pronubus or auspex this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pronubus Auspex not a friendly part in Sampsons companion to take the bride from him for he that hath the bride is the bridegroome but the friend of the bridegroome which standeth and heareth him rejoyceth greatly because of the voice of the bridegroome Ioh. 3. 29. So in the spirituall marriage the Preachers who are Auspices or Pronubi should not seeke the bride to themselues seeking themselues and their owne prayse but let the bridegroome haue the bride They who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought the bride into VVhat was the chiefe office of the bridegroomes friend the tent of the bridegroomes mother to fignifie now that she should be in that same place that his mother was in Gen. 24. 67. They brought her into the tent of Sara and so the bride brought the bridegroome into her mothers chamber Cant. 3. 4. I held him and would not let him goe untill I had brought him to my fathers house and to the chambers of her that conceived me she brought him into her mothers tent to signifie that she should leaue father and mother and cleaue unto her husband They did two things after the marriage first they blessed them and then they sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marriage song rejoycing for their marriage First they blessed them Ruth 4. 11. All the people that The manner of blessing the bridegroome were in the gates and the Elders said we are all witnesses and the blessing was this the Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel and doe thou worthily in Ephrata and be thou famous in Bethlehem This was the blessing given to the bride And againe Vers 12. Let thy house be like the house of Pharez whom Tamar bare unto Iuda of the seede which the Lord shall giue thee of this young woman This was the blessing which they gaue to the bridegroome They prayed the Lord make thee like Rachel it was The explanation of the blessing their manner in their blessings to alledge the examples of those who had beene happie and prosperous and so when they cursed any body they brought forth the example of the most wretched and miserable creatures Ierem. 30. 21. The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the fire such was the curse pronounced against the adulterous woman Num. 5. 2. The Lord make thee an oath and a curse among thy people The Lord make thee like Rachel and Leah Why like VVhy Rachel and Lea are taken for examples in the blessing Rachel and Leah Because these two came out of their Countrey with their husbands and left their Parents so did Ruth with Naomi to get a husband secondly like Rachel and Leah because these two sought children of their husbands modestly Gen. 30. 1. and vers 16. So did Ruth of Boaz. Thirdly why like Rachel and Leah

and not like Bilhah and Zilpah Because these two were but handmaids and they were not the mothers of many children as Rachel and Leah Fourthly why first like Rachel and then like Leah Because Rachel was more beloved than Leah Fiftly why like Rachel and Leah and not like Sara and Rebecca Because there came of them the Ismaelites who were not of the Church as well as the Israelites Doe thou worthily in Ephrata in the Hebrew it is fac To doe worthily is to doe vertuously virtutem the Hebrewes put vertue for the substance gotten by vertuous doing Psal 49. He shall leaue his substance behinde him in the originall it is he shall leaue his vertue behinde and Prov. 31. Fecerunt potentiam id est comparârunt opes Let thy house be like the house of Pharez because there were fiue families in the Tribe of Iuda and Pharez was the chiefe of them Num. 26. 20. They pray then first that they may haue children secondly that they may haue meanes to maintaine and bring up their children and thirdly that they may liue in credit among their people After the marriage they did sing epithalamium a song What song they sung after the marriage of prayse in commendation of the Bride-groome and Brid Psal 45. so Psal 77. your virgins were not praised that is they were not married and the house of marriage the Iewes called it beth hillel domus laudis The morrow after the marriage the Bridegroome came forth out of his bride-chāber in great pomp with his Bride out under the vaile and these who heard his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice rejoyced because then the marriage was consummated and David alludeth to this Psal 19. for as the Bridegroome made glad the hearts of his friends when he came out of his Tent or covering so the Sunne when An anologie betwixt the Sunne rising and the Bridegroomes comming out of his chamber the morrow after his marriage he commeth out of his chamber gladdeth the earth his going out is from the end of the heaven and his circuit to the end of it Luk. 1. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sunne rising from the East that Sunne of righteousnesse comming out of the bosome of his Father and out of his bed-chamber rising in the East did shine upon the Iewes in the South and next upon us Gentiles in the North Cant. 7. 9. The conclusion of this is We are married to Iesus Conclusion 1. Christ per confarreationem when he giues us the blessed Sacrament therefore let us come worthily to it that we take it not as Iudas did the soppe Ioh. 13. for that will make diffarreationem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divorce from him for ever Secondly we are married to him per coemptionem Conclusion 2. what was the Church when he married her She was blacke like the Tents of Kedar Miriam and Aaron grudged against Moses because of the Ethipian woman whom he had married Numb 12. 1. so was his Church Cant. 1. 5. I am blacke but yet if shee had beene rich which is a second beautie it had beene something but being both blacke and poore there was a hard matter for the Lord to marrie her A certaine woman being asked what dowrie she gaue to her husband she answered that she should keepe her selfe chast unto him onely as a chast spouse So we having nothing to bestow upon him but he having pittie upon us when we were naked and uncomely let us studie to meete him with heartie affection againe and not to fall a whoring after other gods which if we doe he will make us comely as the curtaines of Salomon Thirdly they sung praises and rejoyced at the marriage Conclusion 3. of the Bridegroome and the Bride So let us bee glad and rejoyce and giue honour unto him for the marriage of the Lambe is come and his wife hath made her selfe readie Revel 19. 7. CHAPTER XXXIIII Whether a brother naturall to keepe the Tribes distinguished might marrie his brothers wife or not in Israel or is it meant onely of the next kinsman DEVT. 25. 5. If brethren dwell together and one of them haue no seed c. THe Law is given first to naturall brethren and not to kinsmen onely for the Text saith if brethren dwell together and one of them die and haue no child now what brethren dwelt together are they Numerus cardinalis pro ordinali vnus pro primo as the evening and the morning was one day that is the first day Gen. 1. not naturall brethren and one of them haue no seed that is if the eldest of them haue no seed vnus pro primo And that it is meant of naturall brethren see it by the practise of the people of God for when Er died Onan was bound to raise up seed to him Gen. 38. 9. So Ruth 1. when Machlon the elder brother died without children The second brother was to marrie his eldest brothers wife then the inheritance came to Chilion And when Chilion died without children then his Vncle his neerest kinsman was to succeed and last the brothers children or cousin-germans and he who was to succeed in the inheritance it was he who was bound to marrie his brothers wife wherefore the Law meaneth first of the naturall brother and if there were no naturall brethren then the cousins or next kinsmen were to doe this dutie When the Sadduces propounded the question to Christ that seven brethren married one wife it is meant of seven naturall brethren see Tobit 3. 8. And where it is said Deut. 25. 5. the wife of the dead shall not marrie with a stranger what is that with a stranger That is with one who is not of the familie of him who is dead And first she was bound to marrie with the naturall brother who was not a stranger and if there had not beene a naturall brother then with the next of the kinsmen who was not a stranger Wherfore ijbbam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood first of the naturall brother and then of the next kinsman But it is promised under the Law as a great blessing Object that he should leaue a posteritie behind him and that his name should not be blotted out in Israel But if the brother married his brothers wife then his children were not called his children but his eldest brothers children and so his name was blotted out in Israel and so he might haue set up a pillar as Absalon did for continuance of his name because he had no children of his owne But to haue the name of Iesus Christ continued is a Answ greater blessing To be the father of Iesus Christ according to th● flesh a greater blessing to the second brother then to haue children of his owne Psal 72. 19. coram sole filiabitur nomen ejus per successionem filiorum we see what befell Onan because he refused to doe this dutie h●e said

So all those who were guiltie of any crime were sent away All that were knowne for notorious sinners were discharged from the warres for sinne alwayes makes a trembling and a faint heart but the misery is now that the most lewd take themselues to this calling Psal 68. 30. Rebuke the company of the spearemen Hebraicè rebuke the beasts of the reedes the Lord accounteth those profane Souldiers for all their speares but like beasts amongst the reeds there are few like unto the Centurion or Cornelius who haue good Souldiers Gideon made a Proclamation Iudg. 6. Whosoever is Gideons Proclamation fearefull let him returne and so there remained but ten thousand and he tryed his Souldiers againe and all that bowed downe to drinke he sent them away he tooke with him onely those who lapped like dogges which were but three hundred Whether made he choise of these as the most cowardly Quest or the most couragious It is commonly holden that they were the most couragious Answ who lapped like dogges and lay not downe to glut themselues but if we will looke to the Lords in●ention here we shall see that the most feeble were kept here and not the most couragious for the Lord would not haue Israel to bragge here and to say Mine owne hand hath saved me Iudg. 7. 2. The Lord would onely ●aue the whole prayse of the Victory Now whether made it more for the praise of God when he overcame with a few c●wards than if he had overcome with a number of valiant Souldiers were not they most cowardly who durst not lie downe to take leasure to drinke But ran and lapped as the dogs doe about Nilus the Lord made choise of the most fearefull and cowardly for his glorie But Marcus Crassus amongst the Romans caused to let bloud of the cowards he giues this to be the reason that that bloud which they would not shed in defence of their Countrey should now be shed to their disgrace and shame They had two sorts of warres the first were bella There are two sorts of warres spontanea and the second was bella praecepti new married men and those who planted a vineyard were exempted from the first warre but not from the second warre which was against the Canaanits the Bridegroome was not exempted from this neither Fourthly before they joyned battle with the enemy to destroy them or to sacke their Citie they offered conditions of peace to the enemies that were not to be destroyed if they sought peace of them we haue one example in the Cherethites that were Davids guard they were called Curetae by Virgil Curetum allabimur oras So they were called Cretenses these came of the Phenicians or Philistins Creta was a Colonie belonging to them see Act. 27. 12. Phenice which is a haven of Creet Deut. 20. 10. And the conditions were three especially First that they should receiue the seven precepts of Noah Secondly that they should be tributaries to them And thirdly that they should bee servants to them The Moabites and Ammonites were still excepted Object Deut. 3. 3. but Deut. 2. 9. distresse not the Moabites neither contend with them in battle how then shall wee reconcile these two places when hee bids them not to seeke the peace of the Ammonite The reconciliation is this thou shalt not seeke the Answ peace of the Moabite or Ammonite but if they seeke it of thee then thou shalt not distresse them nor contend with them in battell If they would not receiue the peace offered then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him fl●e that wil● fl●e they cryed dedat se qui vult fugiat qui vult pugnet qui vult Before they joyned battell they comforted the Souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that will haue peace let him haue peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will make warre let him make warre after this manner trust in him who is the Saviour of Israel in affliction Ier. 14. 8. this day thou fightest pro confessione vnitatis divinae quòd deus unus est that thy God is one therefore thou mayest carrie thy life in thy hand securely Iob. 13. 4. and thinke neither upon thy wife nor thy children but put the care of them out of thy heart And the Apostle allud●th to this 2 Tim. 2. 4. Lam. 5. 9 in animae nostrae ferimus panem id est in perien●● animae so Psal 119 animae mea in maenu mea that he who goeth to the warres entangleth not himselfe with the cares of this world And they exhorted them to cast the care of their houses wiues children and familie upon the Lord who will provide for them 1 Sam. 25. 28. 29. The Lord will provide a sure house for my Lord the King because he fights the battles of the Lord and his soule shall be bound up in the bundle of life When they marched neerer their enemie they raised What they did when they were at the shocke of the battell the dust with their feete which was the neerest signe of warre and Christ alludeth to this forme Mat. 10. When you come into a house offer your peace and if they refuse it shake off the dust of your feete and let your peace returne to your selfe when the enemies were overcome they fell downe at the Conquerours feete and seemed to licke the dust under his feete Psal 18. And so they used to cast a fire-brand within the enemies land and the Prophet Obadiah alludeth to this vers 18. there shall not one be left aliue in the house of Esau the Seventie translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall carrie a fire-brand Such were those faeciales amongst the Romanes who threw a speare into the enemies land in defiance of the enemie After the victory they divided the spoile and then they sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or carmen triumphale It was their manner after the victory to sing a song of When the song of tryumph was sung praise as Moses and Miriam did Exod. 15. so Barak and Deborah Iudg. 5. so David after he had conquered all his enemies sang the eighteenth Psalme so Revelation 19. when all the enemies of the Church shall bee subdued they shall sing a song of praise to the Lambe who sitteth upon the throne The women especially did sing this song and therefore The women did sing the for● of victorie Psal 68. 11. it is said great were the company hammebhassheroth of those that published it in the faeminine gender of the women that published it In this song of victory the King is commended that he ascended on high and led captivitie captiue and received gifts or ransomes from the captiues Vers 18. And the Apostle applieth this to Christs victory over all his enemies he ascended on high and gaue gifts to men Ephe. 4. 8. And in this song of victory they sung this Carmen amabaeum a song by intercourse I will bring againe from Basan

〈◊〉 〈◊〉 rapere victus their foode which commeth from the roote Taraph to take by rapine or hunt for the prey because of old they hunted for their meat Gen. 27. 3. Take thy weapons thy Quiver and thy Bow and goe out to the field and take hunt me some Venison Things set before them upon the Table were Esculenta What things were set upon the Table poculenta condimenta the first for meat the second for drinke and the third for sauce to relish their meat Meat and drinke the Scriptures oftentimes expresse by bread and water 2 King 6. 22. set bread and water before them that they may eat and drinke then it is added in the next verse he prepared great provision for them Their bread was of Wheat Barley Lentils Beanes Of their bread Wheat was the most excellent bread Deut. 32. 14. I fed thee with fat of the kidnies of Wheate this bread when it was not fermented was called the poores bread Deut. 16 3. because the poore had not leasure to ferment it The second sort of bread was of Barley which was Barley a base bread abaser sort of bread used onely in time of scarcitie Revel 6. 6. And for the basenesse of it Gideon is compared to a Barley Cake Iudg. 7. 13. those were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eaters of Barley this Barley-bread is a bread which nourisheth little therefore it was a great blessing of Christ when he fed fiue thousand with fiue barley loaues Ioh. 6. 9. They had a more baser sort of bread made of Len●ils Millet and Fitches Ezek. 4. 9. Daniel and his companions eat of the Lentils Dan. 1. 12. And the reason seemeth to be this why they eat Lentils and refused the Why Daniel eat Lentiles Kings meat because they used not these Lentils in their Sacrifices to their Idols The Romans of old tooke their name from those and they were called Le●ticuli Fabij They used also to eat herbes Prov. 15. 17. Better is a dinner of herbes where loue is than a stalled Oxe and hatred therewith and Rom. 14. 2. another who is weake eateth herbes and the reason why they would eat herbes seemeth to be this because men before the Flood eat herbes onely Their other meats were called Opsonia and their coursest sort of meat was Locusts and wilde honey Mat. 3. 4. there were sundry sorts of Locusts of which foure sorts were cleane Levit. 11. the rest they might not eat of them Their drinke was water Sicera a composed strong Of their drinke drinke and wine mixed or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed if they mixed it with water then they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it was mixed with spices it was called Mimsach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit Libamen mustum Their Condimenta the sauces which made their meats to relish were Salt and Vineger onely Ruth 2. 14. Dip thy morsell in the Vineger By this which hath beene said we may perceiue what The spare dyet of Gods people was the sober dyet of the people of God in old times they used but a spare dyet this was called by the Latines Mensa necessaria Seneca hanc mensam produxit ad aquam panem There are three sorts of dyets set downe in the Scripture Three sorts of dyet Iohn Baptists dyet Christs dyet and the Epicures dyet Iohn the Baptist came neither eating nor drinking Mat. 11. 18. That is he eat wilde honey and the coursest things Our Lord dranke Wine but yet very moderately the Epicures dyet is Let us eat let us drinke for to morrow we shall die 1 Cor. 15. 32. Iohn the Baptists dyet and Christs dyet are not the two extreames but they are both vertues the two extreames are the Epicures dyet Let us eat let us drinke and the dyet of the scrupulous man who eateth onely herbes Rom. 14. 2. the Epicure taketh God to be an indulgent father to him in giving him the creatures to eat of them at his pleasure and the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children Of the manner how they sat at Table AT the first in the daies of the Patriarches they sat streight up as we doe now and afterwards they sat in beds and some hold that they learned this custome from the Persians but this custome was more ancient than the Persians for it was in the dayes of Samuel 1 Sam. 9. 22. And he brought them into the Parlor and made them sit in the chiefest place Ezek. 23. 41. 2 Sam. 4. 5. Sometimes they had triclinia when three sat in a bed or biclinia when two sat in a bed and they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did Luxuriare Christ and his Disciples when they eat the Sacrament they sat in beds therefore when the Church of Corinth received the Sacrament together we must not thinke that they sat in beds as Christ and his Apostles did for then they should haue had too many beds which had beene excessiue and contrary to the more modest custome of the Greekes This kinde of sitting was halfe sitting and halfe leaning which the Evangelist calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet because it was usuall Table-gesture they call it sitting Ezek. 23. 41. and the Hebrewes call their Chambers Mesubboth and their sitters Mesubhim If three sat in a bed then the midst was the chiefest place and he that lay in his bosome erat secundus a primo he was in the second place and he that sat next unto him was in the third place he that was best beloved leaned in the bosome of the Master of the feast To leane in the bosome a token of loue from this custome is that speech borrowed to be in Abrahams bosome to signifie that familiaritie and societie which the Saints of God shall haue with the Father of the faithfull in the Heaven and also to signifie the unitie of essence in the Father and the Sonne he is said to come out of the bosome of the Father Ioh. 1. 18. Of their Feasts OF their sundry sorts of feasts of those who were invited to their feasts of the number of those who sat at their feasts the end wherefore they made feasts and more particularly of their excesse and pompe in their feasting compared with the Greekes First they had feasts before their marriages in their They had feasts at their marriage 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

where the cold driveth in the heat mens stomackes digest the meat better and therefore a man cannot be accounted a glutton although he exceed this measure but he is called a glutton who delighteth in nothing but in eating and drinking Seneca saith turpe est mensuram stomachi sui non nosse He fared sumptuously every day He sacrificed to his The Glutton made a god of his backe and his bellie backe and his belly to make a god of the belly what a base god is that the belly of the beast was not sacrificed but cast out Some make a god of their braine and sacrifice to their owne net or yarne as Habakuk saith cap. 1. 16. as Ahitophel Some make a god of their armes and strength as Goliah and some of their feere as Hasael trusted in his feet but the most base and filthy god of all is to make a god of their panch the Lord calleth Idols Deos stercoreos gods of dung to make a god of The bellie a base god the bel●y is Deus stercoreus a god of dung if the Lord should bring in man and let him see the Idolatry of his heart as he let Ezechiel see what vile Idolatry the Iewes were committing in the Temple Ezech. 8. he should see more vile abhomination and Idolatry in his heart than ever Ezechiel saw some sacrificing to this beastly lust or that some making a god of their wealth and some making a god of their belly but God will destroy both the meat and the belly 1 Cor. 6. 13. Let us be content then with sober fare all a mans travaile is for his mouth Eccles 6. 7. the mouth is but a little hole it should teach us to be contented with little but the gluttons appetite M●n should learne to be content with little is such that he thinketh he could swallow up Iordan nature is content with little but grace will b● content with lesse The Israelites when they gaue way unto their appetite they cryed for flesh for Garlicke Onyons and for Pepons nothing would content them Lazarus could not get the crummes that fell from his Table a man hath a double use of his riches a naturall A double use of a mans goods use and a spirituall use there is a sowing to the flesh and a sowing to the spirit Gal. 6. 8. the naturall use is to maintaine our selues and our families the spirituall use is to giue to the poore Nabal knew not this use 1 Sam. 25. 11. Shall I take my bread and my water aend my flesh which I haue killed for my shearers and giue it to men whom I know not whence they be Here he knew the naturall use how to provide for himselfe and his familie his shearers but he knew not the spirituall ●se to giue to David and his men in their necessitie So the rich glutton here knew not the spirituall use of his riches to feede poore Lazarus with them it is this which the Lord will lay to the charge of the wicked at the last day I was an hungred and yee gaue me no meat Mat. 25. 42. The The poore in necessitie are Lords o● the rich mens goods poore in their necessitie are Lords of the rich mens goods Prov. 3. 27. and the rich men are but Stewards and dispensators to them in that case the Fathers call the money given to the poore Trajectitiam pecuniam for as he that goeth a farre journey taketh a bill of exchange with him and carrieth not his money along with him for feare of robbing so the children of God they lay out their money to the poore they take Gods bill of exchange for it and then it meeteth them in the world to come and so their money receiveth them into eternall tabernacles that is it testifieth that they are to be received into eternall tabernacles Let us consider Lazarus his miseries first hee was The miseries of Lazarus poore then he was sore he had none in the same case with him he seeth the rich glutton that Epicure to prosper and himselfe in such a hard case hee might haue beene here overtaken with Davids temptation Psal 73. 13. Verily I haue cleansed my heart in vaine and washed mine hands in innocencie for all the day I am plagued and chastened every morning Let us compare Iob and Lazarus together Lazarus A comparison betwixt Iob and Lazarus lay at the gate Iob on the dunghill Lazarus had no friends but the dogges but Iob was in a worse case for his friends vexed him and were miserable comforters to him Iob 16. 2. Iob was once rich and then poore Lazarus was ever poore solatium aliquando nunquam fuisse foelicem Compare the rich glutton with poore Lazarus Lazarus A comparison betwixt the rich glutton and Lazarus full of sores the glutton sound and whole Lazarus was hungry he was full and fared sumptuously every day Lazarus was cloathed in ragges the glutton in purple and fine linnen Lazarus lay at the gate but he sate in his Palace Lazarus could not get the crums that fell from his table but he had good store of dainties Lazarus had no others to attend him but the dogs onely but hee had many gallant men to wait upon him Moreover the dogs came and licked his sores all the creatures The creatures are in league with the children of God are in league with the children of God but they are enemies to the wicked The Ravens that fed Eliah pull out the eyes of those that are disobedient to their parents Prov 30. 17. The Serpents stung the rebellious Israelites in the wildernesse yet the Viper upon Pauls hand hurt him not Act. 28. 5. The Lyons that touched not Daniel devoured his accusers Dan. 6. 24 And the dogges that licked Lazarus sores eate the flesh of Iezabel And the reason of this is the dominion which the Lord gaue to man over the creatures at the beginning and the image of God in man maketh them to acknowledge him as their Lord. But yee will say may not a beast hurt a child of God Object now They may and the reason is because this Image of Answ God is not fully repaired in them againe When Adam was in his innocencie he was like unto a Herauld that Why the beasts stand in awe of the children of God hath his coat of Armes upon him all stand in feare of him because he carrieth the Kings coat of Armes but pull this coat off him no man respecteth him so man when he was cloathed with this Image of God the beasts stood in awe of him Eusebius in his Ecclesiasticall Historie recordeth that the Persecutors tooke the Christians and set them naked before the Lyons yet the Lyons durst not touch them they 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