alloweth the fact of Marie Mat. 26. 10. when she poured the boxe of precious oyntment upon his head Why trouble ye the woman for she hath wrought a good worke upon me and Gamaliel ordained that none should be wrapped in silke but all in linnen and no gold put upon them So amongst the Romans they were glad to diminish Cicâ—rolib 2. de ll these charges tria si velit recinia vincula purpurea decem tibicines plus ne adhibeto Lastly after the buriall was ended they used to comfort They comforted the living after the dead were buried the living after this manner first sit consolatio tua in Caelis secondly quis audet dâ—o dicere quid secisti thirdly they repeated these words of Esay chap. 25. 8. he will swallow up death in victorie and wipe away all teares from their faces and Psal 72. 16 they shall flourish and spring againe as the grasse on the earth they bâ—leeved the resurrection of the bodie therefore they called the Church-yard Beth chaijm domus viventium and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus viventium our soules lodge but a while in the bodie as in a tabernacle 2 Cor. 5. 1. so our bodies lodge but a while in the graue as in a tabernacle Act. 2. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resteth in hope as in a tabernacle and then they cryed Zacorâ—ki gnapher anachnu remember that we are but dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus penset jacturam tuam and they conclude with this of Iob 1. the Lord hath given the Lord hath taken blessed be the name of the Lord. When their little children died they used not many speeches of consolation but onely said the Lord recompence thy losse Iob hath a notable saying I came naked out of my mothers wombe and I shall goe naked thither againe How shall I goe thither againe it is not taken for the same place but for the same condition hence it is that the inferior parts of the earth are called both the mothers wombe and the graue Psal 139. 15. I was curiously wrought in the lower parts of the earth that is in my mothers wombe Ephes 4. 9. Christ is said to descend into the lower parts of the earth that is into his mothers wombe and see the affinitie betwixt the belly and the graue Christ joyneth them together Mat. 12. As Ionas was three dayes and three nights in the belly of the Whale so shall the sonne of man be in the heart of the earth and Salomon Prov. 30. joyneth them together there are three things that are not satisfied the graue and the barren wombe c. The conclusion of this is let us remember Iob 30. Conclusion 23. that the graue is domus constitutionis omni vivo that is the house in which we are all appointed to meet and it is domus saeculi the house of our age in which we dwell a long time therefore we should often thinke of it and not put the evill day farre from us and make a covenant with death Of the IEVVES Oeconomicks Of the time of their Repast THey had but two times of their Repast Dinner and Supper they had no breakfast Peter had eaten nothing at the sixt houre Act. 10. 10. and Act. 2. 15. those are not drunke as yee suppose seeing it is but the third houre of the day But it may seeme that they used to breake their fast Object in the morning for Iob. 21. 4. it is said that when the morning was come Iesus stood on the shoare and said children haue yee any meat The reason of this was because they had fished all Answ the night and being wearie they refreshed themselues in the morning but we reade not that they used ordinarily to breake their fast in the morning Eccles 10. 16. Woe to thee O land when thy Princes eate in the morning they did not eat in the morning because it was the fittest time for judging and deciding Controversies and therefore the Whores of old were called Nonariae because Persius Satyr 1. they came not out to commit their vill any till after the ninth houre when men had ended their businesses and the Lord biddeth them execute judgement in the morning Iere. 21. 12. The time of Dinner was the time when they refreshed themselues first Ioh. 21. 12. Iesus said unto them come and dine so Luk. 11. 37. And as he spake a certaine Pharisie besought him to dine with him and the second refreshment was at the time of Supper this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spent a longer time at Supper than at Dinner and therefore afterward they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Banquets called Suppers sometimes Dinner and they called all Banquets Suppers in what time soever of the day they were although they were not in the Evening and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutantur the one is put for the other as that which Matthew calleth a Dinner cap. 22. 4. Luke calleth a Supper 14. 16. The Greekes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prandium secondly they The Greekes sed more sumptuously had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refreshment betwixt Dinner and Supper which is called Merenda a beaver or afternoons drinke and they called this Caenae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly they had their Supper and then they had Banquets after Supper and this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè comessatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe a Banquet with whores and Paul alludeth to this word Rom. 13. 13. Let us walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Moabitarum honestly as in the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in rioting and drunkennesse not in chambering and wantonnesse And because the Iewes used to travaile so farre before the heat of the day therefore they called this space which they travailed diaetam terrae Gen. 35. 16. This sheweth their moderate dyet They were sparing at Dinner and they fed more freely at Supper the Lord gaue them bread in the morning and but Quailes at night Exod. 16. 12. They went to Supper at the ninth houre after the Evening They measured the houres by their shadow Sacrifice and before the setting of the Sunne they ended it this was called Hesperismus the ancient Greekes called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the time when a mans shadow was ten foot in length for they measured the houres by their shadow when the shadow was of such a length then it was such an houre when their shadow was six foot long then they used to wash themselues and when it was ten foote long then they went to Supper The meat upon which they fed at Dinner and Supper was called Sagnadah their sustentation and Tereph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esc◠〈◊〉 〈◊〉 〈◊〉
no shadow upon the Answ 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 Christ before his Incarnation was like to the Sunne The spirituall use of these Dials 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 artificiall Dies Naturalis Artificialis Propheticus or a propheticall day The naturall day consisteth of foure and twentie A day put for 24. houres 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 and it is put in the duall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meridies 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 is when the starres arise with the Ortus Heliacus Chronicus Cosmicus 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 A weeke signifieth a weeke of yeares as Daniels seventie Propheticall dayes weekes and yeares 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 applied to the estate of grace A day is applyed in the Scripture first to our estate in grace Heb. 4. To day if ye will heare his voyce 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. 20. 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 Declination of grace compared to the declining of the Sunne Sunne in the afternoone Iere. 6. 4. Arise 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 therefore let us make great reckoning of this time to redeeme it Psal 108. ◠I my selfe will awake early but in the Originall it is more emphaticall Hagnira shahher Expergefaciam auroram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expergefaciam Auroram As if David should say the morning never tooke me napping but I wakened it still Secondly the day representeth the shortnesse of our The day representeth the shortnesse of our life life to us and it is compared to an artificiall day Psal 90. 5. In the morning it flourisheth and groweth up but in the evening it is cut downe and withereth it is like Ionas Gourd which groweth up in one artificiall day and decayeth againe and the houres of the day whereunto our life is compared are like planetary houres long in the Summer and short in the Winter Compare our dayes with the dayes of our fathers they are but few and evill in respect of their dayes therefore our dayes are called dies palmares The Lord made the day for man to travaile and the The day was made for man to travaile in it night for him to rest in therefore they are monsters in nature that invert this order who sleepe in the day and wake in the night Psal 104. 23. Man goeth forth unto his worke and to his labour untill the evening And Vers 20. Thou makest darknesse and it is night wherein all the beasts of the Forrest doe creepe forth Those who turne day into night follow the beasts and not man such a monster was Heliogabalus who would rise at night and then cause morning salutations to be given unto him the History saith that the world seemed to goe backward in this monsters dayes
of buriall 169. strangers buried by themselues 170. Ceremonies used at Burials ibid. great charges at their burials 175. feasts at their burials 174. they comforted the liuing after the buriall 175. See tombe and dead Burning a punishment amongst the Iewes 151. who were burnt ibid. C Campe foure remarkable things in the Campe of Israel 159. Caesar more mild than Pharaoh to the Iewes 52. Christ called the Oyle 22. whether Christ was his proper name 21. he payed tribute 51 derided by the Iewes 154. why he refused the drinke 155. he suffered in all his senses ibid. Cloaths of the matter of them 190. of the colour of them ibid. divers sorts of cloath 191. Concupiscence twofold 79 Condemned what done to them before the execution 154. Contract the manner of writing it 112 of the sealing of it 113. Cut what meant by cutting off 153. D Dan a war like Tribe 158. he was the gathering host ibid. Daniel why he eat Lentils 179. David how chosen 14. how called the Lords servant 15 a man according to his heart ibid. Why he mourned for Abner and Absolon 20. thrice anointed 21. how he came by his riches 23. hee brake not his oath to Shimei 40. sinned not in killing the Amalekite ib. Day Hezekias day 94. Ioshua's day ibid. Day threefold 95 the spirituall use of it 97. how the dayes are reckoned from the Planets 99. Day when taken for a yeare when for a moneth 123 Dead how long they lamented the dead 170. Minstrels at the buriall of the dead 171. they hyred mourners ibid. the song of the mourners ibid. washed embalmed the dead bodies 172. burnt sweet Odours for them ibid. Death the Iewes put not two to death in one day 150. Diall fiue sorts of Dials 90. of Ahaz dial ibid. things remarkable in it 90. c. the spirituall use of dials 94. Dinner described by drawing of water 89. it was the time of the Iewes breakfast 177. they fed sparingly at dinner 178. Dowrie given by the man at the first 124. Drinke of their Drinke 168. the manner of their drinking ibid. Dyet three sorts of dyets 180. E Earth the lower parts of it put for the wombe and graue 176. Edomites and Egyptians distinguished from other Nations 45. Embolimie yeere what 102 Embolimie Epact counted as no Epact 105. Error of the person when it nullifieth a Contract 71. Evill twofold 68. Eyes of flesh what 18. Executioner whether he is to execute a person that he knowes to be innocent 70 Examples rules concerning examples 33. F Face to spit in the face a great disgrace 118. Familie three sorts of commanding in the Familie 83. the tribes divided into Families 87. division of families ibid. Father might sell his children 84. Feasts at their marriages 182. at their weaning and death 183. at their burials 174. at their covenants 183 who were invited to their Feasts 184. the number at their Feasts ibid. the end of them ibid. Figges greene and ripe 193. G Gentile taken two wayes 45 Gideon his Proclamation before he went to battaile 165. he chose the most cowards ibid. Glutton who called a Glutton 198. God hath exceptions from his law 131. how he is said to cut off a man 153 Goel see Kinsman Goods a double use of them 199 Government what things essentiall and accidentall in it 4. Monarchicall the best 5. Grace doth not abolish nature 35. Graue a strong prison 136. the bodies rest in it a short while 176. great affinitie betwixt it and the wombe ibid. H Hell a fearefull prison 136 no comfort in it nor redemption out of it 137. Herod why he might be King 45. Why called a private man 46. Horses when and when not to be multiplied 24. 25. Horses houghed 24. Houre from whence derived 88 houres twofold 89. houres meaâ—ured by their shadow 178. I Iael had a Covenant with the Israelites and Cananites 36. Iewes the manner of their blessing 32. Iew taken two wayes 45. a people prone to rebellion 49. how they plead for their libertie 50. they detest Christians 57. they expect Elias 58. they oppose themselues to Christs offices and natures 58. 59. whether they may be suffered amongst Christians 60. Ioab his vertues 39. his vices 41. Ioshua what league he made with the Nations 37. a type of Christ 38. his covenant with the Gibeonites 73. Ishbosheth compared with Ieroboam 48. not excused for affecting the Kingdome ibid. Israelites not set to servile worke 15. why called Moses people 17. Iudah his priviledges 157. when he was the Lyons whelpe and when the young Lyon ibid. Iudge difference betwixt the house of Iudgement and the house of the Iudges 61. when they sat in judgement 64. the order how they sat ibid. K Kings instruments of much good 5. a good King represented by the Oliue Vine and Fig-tree 10. he is the head husband of the Subjects 11. Kings had more absolute authoritie than the Iudges in Israel 13. the Iewes blamed for asking a King 12 What King described by Samuel 14. of the anointing of the Kings 18. 19. What Kings were anointed with holy Oyle ibid. How the Kings of Iuda and Israel might multiply riches 22. Kings of Israel more formall in justice than the Kings of Iuda 38. 39. Kinsman the priviledges of the neerest Kinsman 117. Christ our neere Kinsman ibid. a difference betwixt the Kinsman and naturall brother 121. Knowledge twofold 69. L Lament see dead Lamentation of the Bow what 170. Lamentations intituled diversly 171. Land what land the Iewes might sell and what not 54. 55. Hanameel sold not his Land 54. Law three sorts of Lawes given to the Iewes 1. Iudiciall law what ibid. compared with humane Lawes 2. it permitted many things 3. the punishmeÌ„t of it alterable ibid. compared to a Iailer ibid. Lazarus not a proper name 196. his miseries 200. compared with Iob ibid. League twofold 37. What league to be made with the Nations 37. Leah why set downe as an example 127. Lillie the song of the Lillie what 170. M Man Gods penny Marriage the time betwixt the affiancing and the marriage 123 marriages made three wayes ibid. dissolued three waies 124 solemnities at their marriages 125. the blessing at the marriage 127. the song at their marriage 128. Midst twofold 93. 144. Ministers Christs second brethren 117. the portion of a slothfull Minister 118 Miracles threefold 39. Moses how he chose the Seventie 65. how his spirit was upon them ibid. Moneths how reckoned 100 how many dayes in the moneth ibid. how many moneths in the yeare 101 Moneths of the Moone considered three wayes 102. they had no proper name before the Captivitie 103. what was reckoned from every Moneth 107. Mourners see dead N Nation of destroying the seven Nations 36. Number the rounding of number 62. of the Iewes numbring 108. the number seaven what it signified 146. Why the duall number doubted ibid. O Oyle three sorts of Oyle 9. whether the Kings and Priests were anointed with the same
It is objected if Government be hereditary then Object wicked Cambyses will succeed to good Cyrus So in Kingly government good Hezekiah succeeded Answ to Idolatrous Ahaz and if we receiue good at the hands of God why should we not receiue evill also Iob 2. 10 Thirdly they alledge Iosephus testimony Object of the Iewes dealing with Pompey to change their Government Lib. 4. Antiq. 5. and that they would be no longer under Kings and so they bring Lactantius citing Seneca speaking of the Common-wealth Lactantius lib. 17 c 15. of Rome Pueritiam sub caeteris regibus egisse ait a quibus auctam disciplinis plurimis institutisque formatam at verò Tarquinio regnante cum jam quasi adulta esse caepisset servitium non tulisse superbo jugo dominationis rejecto maluisse legibus obtemperare quà m regibus When the Iewes wished that Pompey Answ might change the government The Romanes finde fault with the person of their King and not with his Office they wished onely that they might be more gently vsed they blamed the persons and not the government simply and so the Romanes were weary of Tarquinius government but they were not weary of Kingly government as long as their Kings ruled them well Their Deduction then seemeth not to haue a good ground who simply doe preferre Aristocracie to Monarchie first they say Moses was extraordinarily called and Ioshua succeeded him and after that the government of the Synedrion or Seventie was setled amongst them whose government was Aristocraticall Nomb. 11. The Iudges were set up but for a time over them and they were raysed up extraordinarily and then the government was still the Lords as wee see in the example of Gideon Iudg. 8. and of Iephthe Iudg. 9. And after that the Iudges had ruled governed them then came Saul whose government arose from the discontentment of the people but they say it continued in the house of David especially because he was a type of Christ but simply they say that God liked Aristocracie best But seeing the Lord was minded to giue the people of the Iewes a King and telleth them what King he would God was minded to giue the Iewes a King choose Deut. 17. How liked he Aristocracie best and he liketh that government here Iudg. 18. 17. which is by the heire of restraint or the heire of the Kingdome The Conclusion of this is let us be thankfull to God Conclusion for our gracious Kings Government and that there is now an heire of restraint to put wicked men to shame and to curbe the sonnes of Belial CHAPTER II. An Explication of Iothams Apologue IVDG 9. 8. The trees went out on a time to anoint a King over them c THe Holy Ghost teacheth us in the Scriptures by Similitudes God teaches us by Similitudes Parables and Apologues Parables and Apologues and as a cunning Painter the more vive that his Colours are drawn in the purtraiture to expresse the image wee commend Simile him the more but when wee see an Image made by some Archimedes that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mooue it selfe nod with the head and roll the eyes we commend that much more So all the comparisons and similitudes in the Scripture are laid out as it were in vive Collours to us But there are two Apologues brought in in the Two Apologues onely found in the Scriptures Scriptures this of the trees Iudg. 9. and that 2 King 14. 9. how the Thistle of Lebanon propounded mariage to the Cedar in Lebanon where the trees are brought in walking and speaking which affect the mind more than plaine Similitudes and in these we must not so much looke to the Letter as to that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing signified by the Apologue Iotham bringeth in here the trees anointing a King All the trees refuse the Government and they make choise of three most excellent trees the Oliue the Figge and the Vine-tree and they all refused and then they make choise of the Bramble The The trees described by their properties three excellent trees which refuse the government the Oliue the Figge and the Vine-tree are described by three properties the Oliue for his fatnesse the Figge-tree for its sweetnesse and the Vine-tree because it cheared God and man The Oliue Iudg. 9. 9. saith should I leaâ—e my fatnesse wherewith by me they honour God man in the Hebrew it is Hehhadalti as if it should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex hiphil hophal compositum sensus est vestrisâ—e verbis persuasa ita missam facere pinguedinem mâ—am juxta hiphil â—a ipsa quoque priver deficiar juxta hophal nihilque amplius hâ—bâ—â—m in me commendabile The trees serue for a naturall civill and religious use will yee perswade me with your faire words to lâ—aue my fatnesse that I should be altogether deprived of it so that I haue nothing left in me worthy of commendation And if we will compare these three trees together we must consider them first as they serue for naturall uses secondly as they serue for civill uses and thirdly for religious uses and then we shall see the excellency of these trees First in their naturall use consider the wood of the Oliue how farre it excelleth the wood of the Fig-tree The wood of the Oliue tree excelleth the rest or the Vine-tree The Cherubims were made of the Oliue tree 1 King 6. 23. which was a wood both of indurance fit to be carved or cut better than the Algum or Almug trees which Hiram sent to Salomon 1 King 10. 11. and it was better than the Cedar of Lebanon the wood of the Fig-tree was but a base sort of wood but the Vine-tree is the basest of of all Ezek. 15. 2. 3. will a man take a pinne of it to hinge any vessell it serveth for no vse if it be not fruitfull it is like the salt if it loose the savour it is good for nothing Mat. 5. 13. Secondly consider the fruit of these trees the Vine is Their use in naturall things uvifera the Oliue is baccifera and the Figge-tree is pomifera and they serue for most excellent uses in nature the Wine serveth to cheare the heart of man Psal 104. 15. and Pro. 31. 16. giue Wine to him that is of a sad heart so the Oyle maketh the face to shine Psal 104. 15. and it is good for the anointing of the body A Romane being asked how it came to passe that he lived so long he said intus melle foris olâ—o it is fit for the anointing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ungebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui unctus fuit ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo body therefore those who wrestled of old were called Aliptae Secondly they haue good use in curing of wounds the Samaritane powred Wine and Oyle in the mans wounds Luk. 10.
might doe therefore the Lords immediate Government did more appeare when the Iudges ruled them Iudg. 8. 23. I will not rule over you neither shall my sonne rule over you the Lord shall rule over you And when they rejected Samuel here they said in effect as the Iewes said when they disclaimed Christ We will haue no King to reigne over us but Caesar Ioh. 19. 15. When the Iudges Gods power did more appeare when the Iudges ruled but his goodnesse and mercie appeared more when the Kings ruled ruled over them then Gods power did more appeare helping them by weake meanes but when the Kings reigned over them then Gods wisedome and his goodnesse did more appeare in setling a government amongst them and making their Kings types of Christ And as in Gods miracles his power did more appeare but in his ordinary course working by nature his wisedome and goodnesse appeared more so in these two formes of Government his power did appeare more when the Iudges ruled over them but in setling the Kingly government amongst them his goodnesse and his wisedome did more appeare The conclusion of this is happie is that Kingdome Conclusion when the King reigneth a me per me propter me a me when he is sent by the Lord per me when he is sustained and upholden by the Lord and propter me when he serues to glorifie God in his Kingdome CHAPTER IIII. What Samuel meaneth by Mishpat Hammelech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 SAM 8. 11. And he said this will be the manner of the King that shall raigne over you c. KIMCHI saith whatsoever is set downe in this Text it is lawfull for the King to doe it and therefore he interpreteth Mishpat Melech 1 Sam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regis 8. 8. This shall be the Law of the King or this is the thing which the King may doe by the Law the Chaldie Paraphrast paraphraseth it Nimusa a Law Maymone expoundeth the words in this wise he shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex chaldaicè take your Beasts at the Kings price and your Oliues and your Vines for to maintaine his servants in the Rambamfilius Maymone Warres and he saith in necessitate omnia pertinent ad jus regis sed extra necessitatem non pertinent But this is not the meaning of the place The Lord is describing here to them that King which Samuel describeth a tyrant and not what a King may lawfully doe he is to giue to them in his wrath and not what a lawfull King may doe and Mishpat here signifieth not a Law but the manner and custome of him who should doe such things as 1 Sam. 2. 13. And the Priests Mishpat custome was with the people to take the flesh of the sacrifice that did not belong to him Here it cannot be translated it was the Priests Law for it had beene sacrilegious theft in the Priest to haue taken any part of the sacrifice but that which was due to him So this should be the Mishpat or custome of this King whom God sent in his wrath that he should take any thing which he pleased from them although it had not beene for necessary uses but 1 Sam. 10. 25. the word Mishpat is taken in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regni sense then Samuel told the people Mishpat Hammelocha the law of the Kingdome and laid it up before the Arke Here Mishpat is taken in another sense how the King should rule the Countrey and this Booke Samuel laid up before the Arke but this Mishpat was not laid up before the Arke but was set downe as a punishment for that people Now that this King which Samuel describeth unto them whom God sent in his wrath might not doe Reasons prooving that he was not a lawfull King who is described here these things to his Subjects by lawfull authoritie the reasons are these First God gaue them this King in his anger and tooke Reason 1 him away in his wrath Hos 13. 11. Which cannot be said of any King in whom there is but the least sparkle of goodnesse Secondly He will take your Cerem not onely your Reason 2 Vines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also your Vineyards as Ahab tooke Naboths Vineyard whereas David bought from Arauna the Iebusite the ground to build the Temple on Thirdly He will take their tithes either he will take Reason 3 these tithes from the Priests and that had beene sacriledge or else he will tithe the people over againe and that had beene too hard a burden for them Fourthly He will make your young men slaues Reason 4 and your young women drudges The Kings of Israel made no free men slaues but the good Kings of Israel never did so they set not the Israelites to any servile worke 2 Chron. 2. 17. And Salomon set the Israelites to be overseers over the worke of the Temple but he set Strangers to doe the servile workes When the Holy Ghost describeth a good King he calleth him Nadibh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bountifull Lord Luk. 22. In what Kings Quest were these punishments accomplished The Iewes hold that they were not all accomplished in one King Answ some of them were accomplished in Rehoboam 1 King 12. 16. some of them in Ahab 1 King 21. and some in Omri Micah 6. 16. The Conclusion of this is a good King seeketh not Conclusion theirs but them therefore good subjects should answer as an Echo We and ours are thine and the good King or Nadibb will answere I and mine shall be ever for you my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps à manificentia at liberalitate sic dictus people When the Master sendeth his servant away with his reward and the servant doth his dutie faithfully then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. 2. CHAPTER V. A Difference betwixt the Election of Saul and the Election of David 1 SAM 13. 14. The Lord hath sought him a man after his owne heart FIrst Saul was chosen but out of the tribe of Benjamin but David out of the tribe of Iuda and the Kingdome was intailed to him and his posteritie but not to the posteritie of Saul In Christs genealogie none is called a King but David onely Secondly Saul was chosen by lot but David more Saul was chosen by lot David immediately immediately by God and even as Matthias when he was chosen by lot his calling was not so solemne as Pauls was so neither was the calling of Saul so solemne as was the calling of David Non tam misit Deus Saulum quà m permisit populo Thirdly when he speaketh of David he saith 1 Sam. 13. 14. Quaesivi Bikkesh est diligenter inquirere Cant. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter inquirere Exod. 4. 19. 2 Sam. 22. 33. And he was as glad in finding of him as the Widow was when
shee found her groat who called in her neighbours to rejoyce with her when she had found it Luk. 16. 9. Fourthly Quaesivi mihi est dativus Commodi Zach. 9. Mihi est datirus commodi id est in commodum meum 9. Behold thy King commeth unto thee that is for thy profit and benefit So David was the King that would serue for the Lords glory Fiftly he chose David according to his owne heart this was verbum amoris and there was great similitude betwixt Davids heart and Gods owne heart The Iewes obserue concerning David that when he had sinned in numbring of the people God said to the Prophet Goe tell David 2 Sam. 24. 12. 1 Chron. 21. 10. Giving him How the Lord calleth David his servant no other title but David as Kimchi marketh upon that place but when he had a purpose to build a house for the Lord then he said Goe tell my servant David 2 Sam. 7. 5. 1 Chron. 17. 4. Shewing what account he maketh of such and how acceptable men are to him when they seeke his glory and the good of his Church So when the people had committed Idolatry the Lord calleth them Moses people Goe get thee downe for thy people Why God called the Israelites Moses people which thou broughtst out of Aegypt haue corrupted themselues Exod. 32. 7. He calleth them not my people because they were blotted with such a blot as was not to be found in his children Deut. 32. 5. Now because David was a King fit for Gods worship see how friendly he speakes of him I haue sought to me a man that is an excellent man Sixtly according to my heart I made not choise of God chose not David for his stature him for his comely stature as the people made choise of Saul but I chose him because he was a man according to mine owne heart The Conclusion of this is 1 Sam. 16. 7. a man judgeth Conclusion according to his eyes but the Lord looketh to the heart the Carntos habâ—re ocâ—los quid Lord hath not eyes of flesh Iob 10. 4. That is he looketh not to outward qualities as men doe but his eyes peirce into the heart and he made choise of David because he saw his heart was upright The heart of the Prince is the object of the eye of God CHAPTER VI. Of the anoynting of their Kings and whether the Kings and Priests were anoynted with thesame Oyle or not PSAL. 89. 27. I haue found David my servant with my holy Oyle haue I anointed him ALthough the anointing of the Kings and Priests How the anointing of the Kings and Priests pertaineth to the Iudiciall Law was a thing ceremoniall under the Law yet thus farre it falleth under the Iudiciall Law first what Kings and their sonnes succeeding them were anointed secondly whether the Priests and the Kings were anointed with the same Oyle or not There were three sorts of persons anointed under the Law Kings Priests and Prophets All the Priests were anointed at the first both the All the Priests at the first were anointed high Priests and the inferior Priests Levit. 8. but afterwards onely the high Priest was anointed and his sonnes after him Levit. 6. 21. 21. 10. 16. 32. therefore he was called the anointed of the Lord. The Priest when he was anointed first he was anointed How the Priest was anointed with Oyle secondly sprinkled with bloud and thirdly with bloud and oyle Levit. 8. The first was upon his head the second upon his flesh and the third upon his garments So the King was anointed but the Kings sonne was What Kings were anointed not anointed if his father was anointed before him one anointing served for both because the Kingdome is the Kings inheritance for ever Deut. 17. 20. But if there had beene a sedition they did anoint him to pacifie the people and settle the sedition and to make knowne who was the right King as Salomon was anointed because Maymone in his Treatise of the Implements of the Sanctuary cap. 1. sect 4. of the sedition of Adonijah 1 King 1. and Ioash because of Athalia 2 King 11. and Ioahaz because of his brother Iehojakim 2 King 23. 30. Whether were the Kings and Priests anointed with Quest the same Oyle or not There were foure Kings anointed at the first with common Oyle called the Oyle of Balsom but not with holy Oyle First Saul was anointed with this common Foure Kings anointed both with coÌ„mon oyle and with the holy cyle Oyle when Samuel first anointed him this was done in Rama where neither the Sanctuary nor holy Oyle were secondly he who was anointed with this common oyle was David by Samuel at Bethlehem thirdly Hasael and Iehu by one of the children of the Prophets 2 King 9. 1. And the Iewes say that those who were anointed by the Prophets were anointed with common Oyle but those who were anointed by the high Priest were anointed with holy Oyle But Saul when he was made King over Israel at Mizpeh was anointed with the holy oyle by the high Priest and David was anointed with the holy Oyle at Hebron and at Ierusalem when they were anointed before by the Prophets it was but a preparation to this holy Oyle The Church of Rome holdeth that the King and the Becanus de jure regio Priest were not anointed with the same Oyle that they may advance the Pope aboue Princes their reason is this None that had the holy Oyle upon his head might Object lament for the dead Levit. 21. 10. But the King might lament for the dead therefore he was not anointed with the same Oyle wherewith the high Priest was anointed they proue that the King might lament for the dead as David did for Absolom 2 Sam. 18. 33. so for Abner 2 Sam. 3. 21. Although the King and the Priest were both anointed Answ with the same oyle yet the Priest is forbidden especially to lament for the dead because he was a more vive type of Christ than the King was and concerning Davids mourning after the Beere R Iudah answereth Why the high Priest might not mourne for the dead that David did this to purge himselfe that he was not guiltie of the bloud of Abner and the Text saith that the people and all Israel understood that day that it was not Why David mourned for Absolon and Abner of the King to slay Abner the sonne of Ner 2 Sam. 3. 27. The ceremony gaue place here to the necessitie he mourned that he might take the suspition out of the hearts of the people and for his mourning for Absolom his passion miscarried him Now the reasons proving that they were both anointed with the same sort of Oyle are these First the Oyle wherewith the Kings were anointed Reason 1 is called the holy Oyle with mine holy Oyle haue I anointed him Psal 89. 27. Secondly these are the two Oliue branches
that stood Reason 2 before the Lord Zach. 4. 11. The Chaldie Paraphrast paraphraseth it thus those are Zerubbabel and Ioshua the Prince of the people and the high Priest because they were both anointed with the same sort of Oyle But there was none of this sort of Oyle in the second Object Temple therefore the high Priest in the second Temple was not called Vnctus Iehovae but vir multarum vestium he was distinguished then from the rest of the Priests by the severall Ornaments which he wore but not by his anointing Although there was no materiall oyle in the second Temple wherewith they anointed the King and Priest yet the spirituall anointing was figured here by the comparison taken from the anointing in the Temple So Nehem. 7. 65. there was neither Vrim nor Thummim in the second Temple yet by the forme in the first Temple he expresseth what Priests shall be in the second Temple Thirdly the King was in dignitie aboue the high Reason 3 Priest but onely when the Priest asked counsell at the Lord for him the high Priest stood when the King sate in the house of the Lord 2 Sam. 7. 18. Is it probable then that he was anointed with an inferiour sort of oyle to that wherewith the Priest was anointed A comparison betwixt Davids anointing and Christ David thrice anointed so was Christ David was thrice anointed first in Bethlehem secretly by Samuel secondly at Hebron and thirdly at Ierusalem so Iesus Christ was anointed in the wombe of the Virgin secondly this anointing manifested it selfe more when he taught at Nazaret Luk. 4. 13. 14. see Act. 7. 37. 38. And this anointing was fully manifested in his resurrection Psal 45. David was anointed a King but he was not an anointed Prophet to attend upon that calling onely as Esay and Ieremiah but Christ was anointed both King and Prophet Melchizedeck was a King and a Priest but he was not a King Priest and Prophe◠as Christ was None anointed King Priest and Prophet but Iesus Christ Samuel was a Priest and a Prophet but he was not a King Priest and Prophet as Christ was There was never any anointed King Priest Prophet but Christ onely and we are made in him regale sacerdotium 1 Pet. 1. 9. a royall Priesthood It may be asked seeing all the children of God are Quest called Mesichim or Christs whether is this Christs proper name or is it an appellatiue name It is but his appellatiue name and Iesus is his proper Answ name but yet by way of excellencie it is appropriate to Christ all Christians are Mesichim but Christ is Hameshiah that anointed of the Lord Luk. 2. 26. He is not so much called the anointed in concreto as the oyle in abstracto Esay 10. I will take away the yoke for the Oyles Christ called the oyle sake that is for the anointeds sake Iesus Christ The Pope claimeth to be aboue Kings in his anointing Conclusion in state and worldly dignitie therefore this sheweth him to be that man of sinne who exalteth himselfe aboue all that are called gods 2 Thess 2. 4. that is aboue all Princes and Kings CHAPTER VII How the Kings of Iudah and Israel brake this Commandement in multiplying riches DEVT. 17. 17. Neither shall he greatly multiply to himselfe silver and gold c. ITis lawfull for Kings to multiplie riches by lawfull meanes first of their owne proper inheritance How the Kings of Iuda and Israel might multiplie riches 1 Chron. 29. 3. this the Hebrewes call Segulla I haue of my owne proper good Secondly the King may multiply his riches by husbandry as Vzzia did 2 Chron. 26 10. So by tributes and gifts given unto him by other Nations 2 Chron. 17. 5. in token of their homage and subjection So with things purchased by lawfull warre from captiues 2 Sam. 8. 10. and 1 Chro. 18. 22. 2 Chro. 15. 7. So for the safetie of his Country and for the good of his Subjects he may require tributes and taxations from the people and more than ordinary Subsidies which all turnes to their good for as the vapours which are drawne up to the Clouds are not reserved there but are sent downe to the earth againe to water it and to make it fruitfull so the Subsidies which the King exacteth from the people this wayes come backe againe to their use to keepe and to defend them David had great riches and he got his riches three How David came by his riches wayes first by his tributes secondly by the spoyle of his enemies for he fought twentie battels and got all the spoyle from the enemies and thirdly he had argentum capitationis the pole-money of all the people and all this he laid up for the building of the Temple of the Lord therefore he saith 1 Chro. 22. 14. Now behold Begnaneij in my povertie or affliction I haue prepared for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in afflictione mea the house of the Lord an hundreth thousand talents of gold c. Why calleth he it his povertie because he had nothing but that which he had from the Lord 1 Chron. 29. 16. And therefore he would returne it backe againe for the building of a house to him here David multiplied silver but not contrary to the law So Salomon Salomon how he came by his riches exceeded all the Princes of the earth in riches his Dominion was from the river of Egypt to Euphrates and from Libanus Northward to the Mediterran Sea all those were tributaries to him the Queene of Sheba brought out of Arabia Faelix much spices to him 1 King 10. And he had three Navies that came home every third yeere with gold and pretious stones and the whole twelue tribes payd tribute to him he did not here contrary to the law that the King should not multiplie riches but that blessing was then fulfilled in him which was made to Abraham that his seede should possesse from the river of Egypt to Euphrates The Law saith Deut. 17. 17. Non multiplicabit sibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde lo jarbe lo meod in 2 Chron. 32. 27. it is said of Hezekias that he had exceeding much riches Harbe meod the very same words which are in the interdiction did Hezekias gather his riches contrary to the law here Not the meaning of the law then is this that a King should not multiplie gold and silver to put his confidence in them or for unnecessary uses and it seemeth that Salomon brake not this law untill the Temple was built the Citie enlarged and the warres ended then for him in his old age to lay such heavie tributes and taxations upon the people was to multiplie riches unto a wrong end when Salomon gaue gold and silver at Ierusalem as plenteous as stones 2 Chro. 1. 15. This was lawfull to giue to his Subjects but Eccles 2. 8. he sayes I gathered me also silver and gold when he gathered it onely
and as Astrologians obserue that when the Moone is joyned with a bad Planet then her influence is bad but when she is joyned with a good Planet then her influence is good so Salomon in his Government when he was joyned to Idolatry and strange women then there was a bad influence upon his Government but when he tooke the direction from the Lord then his Kingdome flourished Plinius de Gemmis There is a stone in Arabia called Selenites which groweth with the Moone Simile and decreaseth with it when the Moone is in the wane yee cannot see the stone in the perfect colour but when the Moone is at the full then the stone groweth againe to the full so Salomons Kingdome as long as he got light from the Lord it waxed but when he turned once from the Lord it decayed daily Last it was like the Moone the Moone in twentie eight dayes finisheth her course fourteene dayes to the full and fourteene to the wane so from Abraham Salomons kingdome like the Moone in waxing and waning to Salomon fourteene generations then the Moone was at the full then from the end of Salomons dayes untill Zedekiah were fourteene generations and then his Kingdome decayed and waned Salomon the King when he judged Israel he sat in a throne 1 King 10. 18. and the King made a great throne of Ivorie and overlaid it with the best gold the throne had six steps and the top of the throne was round behinde and it stood in the porch of Iudgement where he judged the people 1 King 7. 7. and there were stayes in each side in the place of the seat and two Lyons stood behinde the stayes and twelue Lyons stood there sixe The difference betwixt Salomons throne of Ivorie and the brazen scaffold on the one side and sixe upon the other upon the sixe steppes and there was not the like made in any Kingdome 2 Chron. 9. 17. This throne of Salomon was called Solium Domini because he judged the Lords judgement there and it differed from that pillar which stood in the Temple for that was a pulpit in which they read the Law 2 Chro. 6. 13. and it was called Cijor but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suggestus throne was called Cisse and it stood in Domo Libani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thronuâ— next adjacent to the Queenes Palace it was made of Ivory which was in great request amongst the Iewes and Salomon alludeth to it Cant. 4. 6. thy necke is like a Allusion Tower of Ivorie There were sixe Lyons upon the one side as he went What the Lions signified on every side of the Throne up to his throne and sixe upon the other a Lyon at every steppe these Lyons on every side signified that all the twelue tribes were subject to Salomon and acknowledged him as their King and the two Lyons which stood before the stayes signified that the two tribes Iuda and Benjamin should not depart from Salomon but continue with him and his posteritie to be stayes to uphold his Kingdome which was signified by the garment of Ahija the Shilonite rent in twelue pâ—ices ten were given to Ieroboam and two onely left to Rehoboam Salomons sonne 1 King 11. And the Iewes write that as he ascended upon every The admonitioÌ„s which they gaue the King when he ascended to his Throne In Zonorenna P. Shophat steppe or degree to his throne a cryer cryed to him thus upon the first steppe he cryed lo titeh Mishpat judicium ne inclinato wrest not judgement secondly when he ascended upon the second steppe he cryed unto 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him lo tikir panim personam ne respicit accept no persons in judgement when he ascended upon the third steppe he cryed unto him lo tikahh shohher munus ne recipito take no bribes when he ascended upon the fourth steppe he cryed lo tittang lech asherah non plantabis lucum thou shalt not plant a grove when he ascended upon the fift steppe he cryed unto him lo takim lech matzebah noli erigere statuam set not up a pillar when he ascended upon the sixt steppe he cryed unto 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him lo tizbahh shor ne mactato bovem kill not an Oxe that is sacrifice not to Idols as he ascended by degrees so the admonitions did grow by degrees from justice to haue a care of religion and as the Iewes had Psalmos graduum Psalmes of degrees which they sang when they ascended to the Temple so these were admonitiones graduum that he should not pervert justice that he should absteine from Idolatrie that he should not plant a groue nor erect a pillar for Idolatrous worship and that he should not sacrifice to Idols The twelue Princes of Israel sat round about this throne and Christ alludeth to this forme yee shall sit upon twelue thrones judging Allusion the twelue tribes Luk. 22. 30. Now let us compare Salomon with Christ A comparison betwixt Salomon and Christ First in their name Salomon was jejidia beloved of God but Christ was the onely beloved sonne of his Father Secondly in his anointing Salomon was onely anointed and all the rest of his brethren secluded from the Kingdome but we are anointed by Christ and receiue grace for grace from him Ioh. 1. 16. and are made coheires with him Rom. 8. 17. in his Kingdome here is a greater than Salomon Thirdly Salomon was crowned his Father being aliue here was Leo catulus Leonis the Lyon and the Lyons whelp so Christ thought it not robbery to be equall with the Father and to reigne with him Phil. 2. 6. here is a greater than Salomon Fourthly Salomon was obedient to his Parents so Christ Ioh. 8. 49. I honour my Father that is my heavenly Father and he went home and was obedient to his Parents Luk. 2. 51. Here is a greater than Salomon Fiftly by Salomons mariage friendship was made up betwixt Egypt and Israel but Christ marrying his Church friendship is made up betwixt God and man here is a greater than Salomon Sixtly in the extent of his Kingdome Salomons Kingdome reached but from the Mediterran Sea to Euphrates but Christs Kingdome reacheth to the ends of the earth Psal 2. 8. I will giue thee the ends of the earth for a possession here is a greater than Salomon Salomon exceeded all the Princes of the world in riches but in Christ are hid all the treasures of wisedome and knowledge Col. 2. 3. here is a greater than Salomon Let us compare Salomons pietie and Christs Salomon Christ and Salomon compared in pietie built the Temple but Christ was both the Temple Priest Sacrifice and Altar Salomon offered an hundreth thousand Bullockes but Christ offered a greater Sacrifice even himselfe upon the Crosse here is a greater than Salomon
joyne his cause and his death together we may thinke that it was a just punishment of his Rebellion for he was murthered by Baanah and Rechab upon his bed in his bed-chamber 2 Sam. 4. 7. The conclusion of this is He that affecteth Gods Conclusion Kingdome in the heaven he who affecteth his Kings throne upon the earth shall both miserablie perish and as God vindicateth his owne honour when any man claimeth it so he vindicateth the honour of the King if any man affect it Feare God honour the King 1 Pet. 2. 17. CHAPTER XIII Whether it was lawfull for the Iewes to pay tribue to Caesar or not MAT. 22. 17. Tell us therefore what thinkest thou Is it lawfull to pay tribute to Caesar THe Iewes who were a people alwayes subject to The Iewes a people prone to rebellion rebellion and mutinie propounded this question to Christ Is it lawfull for us to pay tribute to Caesar or not As if they should say we haue alwayes beene a The speech of the Iewes in defence of their libertie free people to whom many Nations haue payd tribute we are a people who are commanded to pay our tithes and first fruits onely to the Lord. The Lord commanded us to choose a King of our selues and not a stranger Deut. 17. How shall we then pay to Caesar who is but a stranger Caesar hath taken us violently and made us captiues daily his Publicans most unjustly oppresse us how then shall we pay tribute to him and shall we giue him this penny which hath an Image upon it contrary to the law of God which forbiddeth Images And when we pay this wayes head by head this pennie to him it maketh the Romanes insult over us as if we were negligent of the worship of our God worshippers of a false God Who can abide to see how these Romanes haue abused and doe still abuse the Temple of God And how Pompey and Crassus haue robbed the Temple And how they exact of us that penny that should be payd onely to the Lord And if any Nation in the world haue a priviledge to free themselues from the slavery and bondage of strangers most of all haue we Iewes who are Gods peculiar people and we would gladly know Master what is thy judgement in this case and we will stand to thy determination if thou bid us giue it we will giue it but if thou forbid us we will stand to our libertie and vindicate our selues as the Macchabees our Predecessors haue done The Herodians The Pharisies with the Herodians sought to intrap Christ came here with the Pharisies to Christ waiting what word might fall from him If Christ should haue answered any thing contrarie to the Romane power then thâ— Herodians would haue fallen upon him or if he had said at the first giue this tribute to Caesar then the Iewes would haue fallen upon him as an enemy to their libertie So they thinke to ensnare him what way soever he answered But the Lord who catcheth the craftie in their owne craft doth neither answer affirmatiuely nor negatiuely but saith Why tempt yee me shew me a penny and he asked them whose Image and superscription is upon the penny they say Caesar then our Lord inferreth that they were bound to pay it unto Caesar And Christ reasoned thus Those which are Caesars and belong not unto God should be given to Caesar but this penny is such therefore it should be given to Caesar The Assumption is proved because tribute belongeth to the Conquerour and he coyneth the money putteth his Image upon it in token of his Dominion over the Subjects and they should pay it unto him as a token of their subjection Shew me a penny This was not the penny which was commanded to be payed to the Lord yearely The Iewes payed a threefold halfe shekell to the Lord. The Iewes under the Law payed a threefold halfe shekell The first was called Argentum animarum Exod. 30. 2. which every one payed for the redemption of his life The second was Argentum transeunt is that is the halfe shekell which they payed to the Lord when they were numbered head by head 2 King 12. 5. The third was that halfe shekell which they offered freely unto the Lord. This halfe shekell had Aarons rod upon the one side and the pot with Manna upon the other and when they were under the Romans or captiues under any other forraine Princes the Maisters of their Synagogues used to gather this halfe shekell of them yeaâ—ely and send it to Ierusalem to the high Priest This was not the penny which Caesar craved of them for it had Caesars Image This tribuâ—e which Caesar â—xactâ—â— waâ— not the hâ—â—â—e shâ—â—elâ— which was duâ— to the Lord. and superscription upon it Neither would the Lord haue bidden them giue that to Caesar which was due to God This Didrachma which they payed to Caesar was as much in value as the halfe shekell and Christ himsâ—lfe although he was free and the Kings sonne yet he payed Christ payd this tribute it for himselfe and for Peter Mat. 17. 27. And so Mary when Christ was in her wombe went to Bethlehem to pay this tribute to Caesar Luk. 2. 5. This Image set upon Caesars money was not contrary to that thou shalt not make to thy selfe any graven Image for it was not made for a religious use but for a civill use This penny which Caesar exacted of the Iewes was but Denarius Denarius Didrachma and Numisma were Denarius what all one this Denarius was the ordinarie hire of a workman for a day Mat. 20. 2. and the daily wages of a Souldier as Tacitus saith What if the Romane Emperour had exacted as much of them as Pharaoh did of their Predecessors What if he had done to them as Salomon did to their Predecessors in his old age or as Rehoboam did to them whose little finger was heavier than his fathers loynes What ingratitude was this for them to grudge for paying so little a tribute to the Emperour Câ—sar was more milde to the Iewes than Pharaoh or Rehoboam who kept them in peace who kept Legions and Garrisons of Souldiers to defend them from the Arabians and Parthians he did not make them to worke in bricke and clay as the Egyptians did their predecessors neither tooke he their liberties from them he permitted them to keepe their Sabboths Circumcision and their Synedria their Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and He permitted them to use their liberties Dion testifieth of Augustus that when he gaue commandement to take tribute of the Iewes that it should not be taken from them upoÌ„ their Sabbath but they should delay it till the next day Now for all these benefits had they not reason to pay this tribute to Caesar Men may defend themselues and stand for their libertie Men should not repine after they are become subject but when
they are once conquered no place to repine Agrippa as Iosephus testifieth in his speech to the Iewes who were called Zelotae for their preposterous desire that they had to free themselues from subjection to the Romanes said unto them after this manner Intempestivum est nunc libertatem concupiscere olim ne ea amitteretur certatim opoâ—tuit nam servitutis periculum facere derum est ne id subeatur honesta certatio est at qui semel subactus despicit non libertatis amans dâ—cendus est sed servus contumax that is it is out of time now to desire your liberty yee should haue rather long since striven not to haue lost it for it is a hard thing to undergoe servitude and it is a lawfull strife to withstand it but when a man is once overcome yeelded himselfe then rebelleth he is not said to be a lover of his liberty but to be a rebellious subject And Iosephus saith Qui victi sunt longo tempore paruerunt si jugum rejecerint faciunt quod desperatorum hominum est non quod libertatis amantium est those who are once overcome and haue served a long time if they shake off the yoke they play the part of desperate men and not of those who loue their libertie Now let us conclude this giue unto God that which Conclusion is Gods and to Caesar that which is Caesar Math. 22. Homo est nummus Dei because he carrieth Gods Image Man is Gods penny stamped with his Image giue to him that penny which was lost Luk. 16. Light the Candle sweepe the house finde it out and giue to him and giue unto Caesar that which is Caesars Pro. 24. 21. Feare God and honour the King Giue not divine honour to the King as the Herodians did who cryed the voyce of God and not of man Say not Divisum Imperium cum Iove Caesar habet neither under pretext of Religion withdraw that from the King which is due unto him as the Essaeni did and the Pharisies would haue done but keepe an equall midst betwixt them both and remoue not the ancient markes Prov. 23. 10. CHAPTER XIIII Whether Naboth might haue justly denyed to sell his Vineyard to Ahab or not 1 King 21. 3. And Naboth said to Ahab the Lord forbid it me that I should giue the inheritance of my fathers unto thee NABOTH justly refused to sell his Vineyard to Ahab it being his fathers inheritance no man in Israel might sell his inheritance because the Israelites were but the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Farmers the inheritance was the Lords Levit. 25. 23. the Land shall not The Israelites might not sell their land simplie be sold for ever for the Land is mine for yee are strangers and sojourners with me therefore it was called Emmanuels Land Esay 8. 8. All that the Israelites might doe was this they might morgage their land but simplie they might not sell it because the Inheritance was the Lords But it may be said Iere. 32. 9. I bought the field of Hanameel Object my Vncles sonne that was in Anathoth and I weighed him the money for it even seventeene shekels of silver By the little price which Ieremiah gaue for this field Answ in Anathoth being but seventeene shekels it may be gathered that this was not a simple alienatioÌ„ of the ground Hanamâ—el did not sell his land but morgaged it to Ieremiah but onely a morgaging of it wherefore his vncle or his vncles children might haue redeemed this land from Ieremiah and Ieremiah was bound to haue restored this Land to them againe neither doth the publicke writing of this Instrument proue the selling of the Land simply and the full dominion of it but utile dominium for the time as he who hath a peice of Land in morgage may morgage it againe to another but not simplie sell it But it may be said that David bought the inheritance Answ of mount Moriah from Arauna the Iebusite therefore the simple right of the ground might be sold It was permitted to the Iewes to sell a house within Object a walled Citie and the Gardens or Orchards belonging What houses or land the Iewes might sell unto it but they might not sell their grounds and Vineyards neither the houses nor the villages which haue no wals round about them for they were reckoned as the fields in the Countrey Secondly this Hill Moria which was sold was sold by a Iebusite and not by an Israelite and the ceremoniall Lawes of the Iewes obliged not the Iebusites Thirdly this was an extraordinary case this ground was sold for the building of the Temple and David would not haue it without a price It may be said that the chiefe Priests tooke the thirtie Object pieces of silver and bought a Potters field with it to bury strangers in Mat. 27. 7. therefore they might sell a field for they bought this field to bury strangers in it First this field was not a fruitfull field but a place Answ where the Potters made pots and it seemeth that this field was adjacent to some poore house So Ioseph of Arimathea being of another tribe than those of Ierusalem for Arimathea or Rama was in the tribe of Ephraim but a great part of Ierusalem with Mount Calvarie and Iesephs Garden wherein he had his Tombe was in the tribe of Benjamin yet he bought a Garden being neere Ierusalem and the Hill Calvarie because it was a thing which belonged to the house within the walled Citie If a man might not sell his inheritance in Israel how Object could the Kings themselues inlarge their possessions or haue places of pleasure proper for themselues but we reade that the Kings of Iuda Israel had Orchards and Gardens and places of buriall proper to themselues which was a part of their peculium or proper right The Kings might haue Orchards and Gardens proper Answ to themselues places of pleasure but they might not buy the propertie of any mans Land or Vineyard Wherefore Naboth said well God forbid it me that I should sell my fathers inheritance they were but usufructuarij but the Lord was Dominus fundi and he that hath no right to himselfe cannot make a right to another Why might they sell their houses within a walled Citie and not their fields and grounds in the Country Levit. 25. 13. The reason was this they might not sell their grounds The reason why they might sell their houses within the walled Cities that their possessions might be kept still distinct but because many came to dwell in the walled Cities and the houses were not so distinguished as the grounds and Vineyards therefore they might sell them this was also done in favour of the Proselytes that they might haue a dwelling amongst the people of God The conclusion of this is as the Israelites when they Conclusion morgaged their Land they had not power simplie to sell it because the propertie was the
Lords therefore it was to returne unto him in the yeare of the Iubile So although the children of God morgage their part of the heavenly Canaan yet because the right is the Lords it shall returne to them in the yeare of that great Iubile CHAPTER XV. Whether the Iewes should be tolerated in a Christian Common-wealth or not ROM 11. 23. And they also if they abide not still in unbeliefe shall be graffed in for God is able to graffe them in againe THere may be many reasons alledged why this sort of people should not be tolerated amongst Christians First if yee respect their profession and Religion they are to be secluded from us Christians and secondly in respect of their dealing with us in their civill contracts and bargaining As for their Religion First they detest us Christians who professe Christ for Christs cause Secondly they hold many damnable and blasphemous opinions concerning Christ first for his forerunner Iohn the Baptist secondly they hate Marie the Mother of our Lord Iesus Christ thirdly they oppose themselues against Christs natures fourthly against his Offices King Priest and Prophet fiftly against his death upon the crosse sixtly against his resurrection seventhly they oppose themselues to his imputed righteousnesse and lastly to his Gospell and they expect a glorious Messias to come First in detestation of Christ they detest us Christians they call us Goijm Gentes and Edomites and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâ—stavit they would welcome a Christian they say welcome Shed that is Devill hinking that the common people The Iewes detest Christians understand not the word and they curse us Christians daily anathema sit externis in serpente that is they wish that we who are without their societie may be execrable as the Serpent But they detest those most of all who are converted from Iudaisme to Christianitie and they pray three times in the day against them morning midday and evening and thus they pray Ne sit quies Apostatis neque spes Secondly they expect Elias Tishbites to be the forerunner The Iewes expect Elias to come of their Messias and when they cannot resolue their hard questions to their Schollers they say Tishbi solvet nodos that is when Elias Tishbites shall come he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will resolue all doubts but Elias is come alreadie and they haue done to him whatsoeuer they listed Math. 17. 12. They hate Marie the Mother of Christ and they call her Mara bitternesse and the herbe called Herba Mariae by them is called Herba suspensi because Marie bare Christ who was crucified upon the Crosse so a peice of money called grossa Mariae they called it in despite grossa suspensi Then they deny the two natures of Christ for they The Iewes deny the two natures of Christ deny his God-head inceptum est nomen Iehova profanari Targum Hierosolymitanum paraphraseth it thus illi caeperunt idola colere fecerunt sibi Deos erroneos quod cognominabant de sermone domini he understandeth here blasphemously Christ calling him Deum erroneum whom the Scripture call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of old they said Deus sanctus domus Iudicij ejus fecerunt hominem by the house of Iudgement they meant the trinity of persons for all the inferior house of Iudgment consisted of three and they said Duorum non est judicium so the Chaldie paraphrast paraphraseth the trinitie of persons by this paraphrase but now the Iewes doe set themselues against this and they deny it flatly They set themselues against his offices he was anointed The Iewes set theÌ„selues against the offices of Christ King Priest and Prophet Hameshiah that excellent Prophet but in detestation of Christ they will not call their Tardigradum or slow-comming Christ Messiah but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delibutum they hate so the name of Christ They mocke the Kingly office of Christ Mat. 27. 19. they put a crown of thornes upoÌ„ his head for a crowne and they put a reed in his hand for a Scepter So they mocke his Priestly office he saved others let him saue himselfe Vers 40. and his Propheticall office Prophesie thou O Christ who is he that smiteth thee Mat. 26. 68. So they mocke his death and his crucifying upon the Crosse they call Christs crosse the Woofe and the Warpe and so mystically when they speake one to another amongst Christians they call Christ the Woofe and the Warpe They deny the resurrection of Christ Mat. 28. 15. and it is noysed abroad amongst them unto this day that Iesus Christ was stolen away by his Disciples and that he did not rise againe So they oppose his imputed righteousnesse and they say that every fox must pay his owne skin to the flayer and they say sit mors mea expiatio cunctarum 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 But we must put a difference betwixt these miscreants What Iewes may be suffered in a Common-wealth and who not 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 First we should pitie them for The reasons that should moue us to pitie the Iewes 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 First that they submit themselues to the positiue Caveat 1 Lawes of the Countrie wherein they liue Secondly that they raile not against Christ and be Caveat 2 not offensiue to the Christians Thirdly that they be
not suffered to marrie with the Caveat 3 Christians to seduce them Fourthly that they be not permitted to exhaust Christians Caveat 4 with their usurie Fiftly that they be not admitted to any publicke Caveat 5 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 and Domus Iudicum The difference betwixt Domus judiciorum and Domus Iudicum differunt Domus judiciorum is the house where the Counsellers met and Domus Iudicum according to the Syriack and Chaldy phrase signifieth the Iudges themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Iudicum 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus judicij 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 Sanhedrin 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 The great Synedrion sat in Ierusalem onely and Christ Allusion Vide Guileli Schickardum de jure regio Ludovie de Dieu 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 But Gabinius the Proconsul of Syria divided this great The great Synedrion divided into fiue parts 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 by their Synagogues he What meant by Synagogues and Councels 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 Rotundatio numeri quid full 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 and if I shall choose but fiue out of every Tribe then there will be ten wanting and if I shall The uncertaine conjecture of Sol Iarchi concerning their Election of the Seventie choose sixe out of one Tribe and but fiue out of another Tribe that will breed but strife amongst them What doth he then He made choise of sixe out of every Tribe and he brought forth seventie two blanke papers upon seventie of the papers he wrote Zaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex senex and upon the two that remained hee wrote Hhelek pars Now when the Tribes drew their Lots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pars. out of the Boxe he who drew Zaken senex Moses said unto him Antea sanctificavit te deus benedictus but he who drew Hhelek pars he said unto him Non cupit te deus The Hebrewes say that Eldad and Medad Num. 11. 26. were of those who were written but they went not out into the Tabernacle because they drew Hhelek pars but not Zaken senex they were inter conscriptos say they but not inter electos and so the number seventie is made up without them There were two Prâ—sidents in this Councell the first Two Presidents in the Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps chosen in respect of his power dignitie and wisedome and he was called Nashi princeps and Rosh hajeshibhah Pater consessus and he it was as the Iewes say that succeeded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consessus Moses who was the principall and the chiefe The order how they sat in Iudgement in the Councell and upon his right hand sat he who was greatest amongst the seventie and he was called Abh beth din pater consistorij the rest sat according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consisterij their dignitie and age next to the Prince and they sat in a circuit or a halfe Moone that both the Presidents might haue them in their sight The time when they sat the great Iudicatorie sat every The time when they sat in these Iudicatories day except on the Sabbath and festivall dayes and when they sat the little Synedrion sat but from the morning Sacrifice untill the sixt houre that is untill our twelue but the great Synedrion sat from the morning Sacrifice untill the evening Sacrifice that is untill our
Iudge sinneth in giving out sentence against an innocent person this is not a sinne to him but if he should of purpose kill an innocent man that incked were a sinne contrary to the law and even as in just warre when the victory cannot be had otherwise unlesse there be innocent men killed as well as the guiltie yet they may be safely killed because the warre is just warre and secondly because it is not their intention directly to kill the innocent but because otherwise the victory could not be obtained So a Iudge is bound to proceed according to that which is proved and if he kill the innocent man it is beside his intention for his intention is here to doe justice and not to kill the innocent and he is bound to preferre the universall good before the particular But if he doe so shall he not be guiltie as Pilate was Object in condemning Christ Pilate was an unjust Iudge because he pronounced Answ false sentence against Christ who was innocent and this How Pilate sinned in giving sentence against Christ might haue beene knowne Iuridicè because they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their testimonies agreed not as the Evangelist Marke saith Chap. 14. 59. If a woman were proved to be the wife of Titius Object whom Titius in his conscience knoweth not to be his wife although the Iudge should command Titius to doe the dutie of an husband to her yet Titius should rather suffer any punishment than to performe that dutie to her because he knoweth her not to be his wife So c. Answ Here we must distinguish betwixt that which is intrinsecè malum evill in the owne nature of it and that which is but accidentally evill to commit whoredome is simply evill but when the Iudge condemneth the innocent man whom he knoweth to be innocent he doth not giue out sentence against the man because he is innocent for that were simply sinne but because he is bound to execute judgement and here the Iudge proceedeth as a publick person but Titius is a private person onely and therefore he is bound to doe according to his knowledge If a Iudge should heare two men disputing and one Object of them should hold a tenent which were hereticall and he should conclude for him that is hereticall yet I am not bound to follow his sentence A Iudge when he condemneth a man according to Answ the law he maketh not a lie as when he saith such a A Judâ—e when he giâ—th out sentence upon 〈…〉 person he 〈◊〉 not alâ—â— proposition is true when it is false and in matters â—â—vine he is not a Iudge as he is in the civill Court But if a Iudge should be urged in his conscience posed is this an innocent man or not Object if he should answere and say he is nor then he should answere contrary to his knowledge As a Iudge he must answere that he is not innocent Answ here he must judge according to things proved and the The sentence of the Iudge is the sentence of publick authoritie sentence of a Iudge is the sentence of publick authoritie and when he judgeth so he doth not against his conscience and here we must distinguish betwixt his speculatiue Scientia speculativa Scientia practica and practick knowledge although he be innocent according to private and speculatiue knowledge yet he is guiltie according to the course of the Law and publick authoritie He that is innocent should not be condemned this Object man is innocent therefore he should not be condemned This man is innocent in judicio speculativo Answ but not injudicio practico A man innocent inspeculatiue judgement and yet guiltie in practicall judgement but turne it this way he that is guiltie injudicio practico should die but this man is guiltie in judicio practico therefore he should die If a man should produce an Instrument privately to a Iudge a Iudge could not proceed upon this because he saw such a thing if it were not publickly produced in Iudgement this knowledge which he hath by the sight of this Instrument privately he had it not as a Iudge but as a private man So c. Whether is the Executioner bound to execute the Quest man whom he knoweth to be unjustly condemned He is not the Interpreter of the Law for that is the Answ part of the Iudge but he is onely to execute the sentence Whether the Executioner be bound to execute one that is condemned being innocent pronounced by the Iudge but if he should know the sentence to be false which is given out upon the innocent man then he should absolutely refuse and say It is better to obey God than man Act. 4. 19. He is bound to obey his superiour in a good cause and in a doubtfull cause but not in that which he knoweth altogether to be false But what if a Iudge doubt in his conscience in such a Quest case what is he to doe Here he is not to giue out sentence for that which is Answ not of faith is sinne Rom. 14. 23. That is whatsoever he doth against his conscience The conclusion of this is seeing the sentence of Conclusion judgement dependeth upon the witnesses there is great fidelitie required in them that the Iudge may proceed orderly in judgement and that he make not a false sentence proceed as it were out of the mouth of God CHAPTER XVIII An partus sequitur ventrem GEN. 21. 10. Cast out the handmaid and her sonne for the sonne of the bond-woman shall not be heire with my sonne Isaac GOD who is the God of order and not of confusion hath debarred the children from sundry priviledges for their fathers sinnes First if both the Parents were Heathen the Lord secluded The children of Heathen Parents were not admitted to the Covenant untill they became Proselytes the children from the Covenant and they were not circumcised untill they became Proselytes they were not circumcised nomine Parentum in the name of their fathers but when they imbraced the faith were converted Secondly If both the Parents were Iewes and did not beget their children in wedlocke then the children were secluded from the inheritance Iudg. 11. 2. Thou shalt not inherite with us because thou art the sonne of a strange woman Thirdly If an Israelite had married a bond-woman then the children were secluded from the inheritance although their fathers were free those who were borne of Handmaids were alwayes reputed servants and God applyed this to Christ himselfe as he was man Esay 49. 5. I haue called my servant from the wombe so Esay 42. 1. Behold my servant whom I uphold my Elect in whom my soule is well pleased Marie called her selfe the Lords Christ as man was a servant handmaide Luk. 1. 28. therefore Christ as man borne of Marie the hand-maide was a servant But yee will say that things take their denomination Object from the best part as
the Armies 1 Sam. 11. 11. And Saul divided his Armie into three heads that is three Companies Iudg. 11. 7. eris nobis lerosh in caput the Seventie translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So rosh is taken for the heads of the families and they are called roshe abhoth here Ioshua sent for the Captaines of the Armie Thirdly He sent for Shâ—phetim the Iudges that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iâ—dices is the Rulers of the Cities and these also were called Omanim 2 King 10. 1. These who ruled the people were either the heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tribes and they were called share hashebhatim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these conveined the Tribes and were Captaines in their warres for the Tribes had their owne proper warres sometimes one against another so the Danites made warre against them of Lachis and they of Ephraim against Iepthe Iudg. 12. Or else they were Commanders in some part of the Tribe for the Tribes were divided into families and these who were cheife in the familie were called Share 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capita Familiarum mishpahhim or Patriarchae capita familiarum the Patriarchs or heads of the families These families againe were divided into thousands Example In Iuda there were fiue great families or alphe thousands and they had fiue Commanders who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 1. 16. these were the heads of thousands in Israel And Micha alludeth to this chap. 5. 2. Bethleem Ephrata although thou be little amongst the thousands of Iuda Secondly some were Commanders over hundreds and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly they were Commanders over fifties Esay 3. 3. And lastly Rulers over ten This division was instituted by Moses by the Councell of Iethro and approved by Iehosaphat 2 Chron. 19. These Commanders over thousands hundreds and fifties were bagnale ribhoth Lords to take away strife from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people like our Iustices of peace and they differed from the ordinary Iudges called Shophetim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly They had their shoterim which word is diversly translated by the Seventie first they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because by force they compelled men to obedience loro et baculo cogebant and sometimes they translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they carried a rod and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 6 6. Goe to the Pismire who hath not Shoter over seer or ruler So Exod. 5. 15. they translate Shoterim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say institutores vel doctores because they taught the people obedience to the Magistrates and Act. 13. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syrus habet caput vrbis Iunius translates it moderatores Aquila translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facinorum Vindices Lastly they translate shoterim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under-rowers for as in a Gallie there are commanders rowers and under-rowers so in this well constituted Common-wealth of the Iewes there were supreame Commanders Commanders in the middle degree and Commanders in the inferiour degree CHAPTER XXV Of their civill counting of their times and first of their Houre THe Greekes deriue the houre from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminare Of their times because it measured the times of the yeare or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodire because they fained that the houres kept Apolloes gates but it seemeth rather to bee derived from the Hebrew word Or lux and hence the Egyptians call the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo The Greekes at the first had no other division of the yeare but into foure seasons which they called quatuor horae anni and the Latines called them quatuor tempestates anni The like division they made of the day and they said solis occasus suprema tempestas esto Afterward they divided these tempestates into so many houres in the day those houres were either called horae minores and they were measured by the Zodiack and planetarie or unequall houres because of the obliquitie of the Zodiacke or else they were called horae equinoctiales equall houres because of the streightnesse of the Equinoctiall The Iewes at first learned the division of the day into whole houres from the Romanes for before this the houres were either halfe-houres or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasionall houres as to dine and to suppe So the houres of dinner and supper were described of old by drawing of water as Rebecca came out to draw water Gen. 24. 11. This was the evening time when women came out to Septuaginta dixâ—râ—nt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dinâ—er and Supper deâ—câ—ibed by drawing of water draw water So they noted the dinner time by drawing of water Ioh. 5. 31. when the woman of Samaria came out to draw water then the Disciples brought meat to Christ and desired him to eate This was dinner time Of the houres upon Ahaz Diall THe houres set upon Ahaz Diall were unequall or planetarie houres because this diall was made upon a polar ground There are fiue grounds upon which a diall must be Fiue sorts of Dials made First upon the elevation of the Equinoctiall whose houres are alwayes equall Secondly verticall and it sheweth onely from sixe to sixe equinoctially Thirdly meridionall which sheweth the houres from the rising of the Sunne unto the mid-day upon the East side and from the mid-day till the Sunne set upon the West side Fourthly horizontall which hath no shadow under the Equinoctiall or neere the Equinoctiall And the last is the polar diall which followeth the Zodiacke and the houres are contracted upon the South side of the Equinoctiall in the Winter and enlarged upon the North side in the Summer This Diall of Ahaz could not be made upon an equinoctial Vpon what ground Ahaz Diall was made ground because the houres of the Equinoctiall diall are equal SecoÌ„dly it could not be made verticall because the verticall sheweth onely from sixe to sixe and not the rising and setting of the Sunne Thirdly it could not be made meridionall because the East side the West side are divided by the meridionall and it wanteth the twelfth houre Fourthly it could not be made horizontall because they lay so neere the Equinoctiall that the style could cast no shadow Therefore it behoved to be polar and the houres behoved to be unequally divided for Summer and Winter or else they behoved to haue two Dialls one for Summer and another for Winter The forme of this Diall was Hemispheriall or an halfe Circle In this Diall we haue to consider these points First What things are to be considered in this diall that the lines were but halfe houres upon the diall and not full houres Secondly that this miracle hath been wrought when the Sunne was in the height for if it had beene in the declination or in the after-noone then it could not
was divided in foure quarters There were three Tribes on every quarter and a space betwixt them and the Tabernacle and Moses and Aaron and the Priests upon the East the Coathites upon the South the Gersonites upon the West and the Merarites upon the North these lay betwixt the Tribes and the Tabernacle to watch the holy place So betwixt Gods throne and the foure and twentie Elders compassing it were foure living creatures full of eyes Rev. 6. 10. In the first place Iudah pitched and removed first The priviledâ—e Iudâ—h Iudah got the first place of him the Kings were to come he marched first he sacrificed first Numb 7. 12. Iudah gaue a Lyon in his Colours Themistocles said it was better to haue a Lyon to be a Captaine to a company of Harts than to haue a company of Lyons and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catulus leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo â— vâ—â—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo cord tâ—s Hart to be their Captaine The Lyon is first Gur Catulus Leonis then he is Cephir cum incipit praedari when he beginneth to catch the prey and then he is Labhi when he groweth old First Iudah was the Lyons When Iudah was the Lyons whelâ—â— hâ— Lyon and the â—ierce Lyon whelpe in Ioshuah's time Iosh 1. when they went out first to Conquer the Land then he was Cephir in Davids time and thirdly he was Labhi Cordatus Leo in Salomons time And in placing of these Tribes ye shall obserue that alwayes witâ—â—he feebler Tribes there is a warre-like and a couragious Tribe placed as with Issachar and Zabulon two feeble Tribes Iudah is placed Issachar was A warrelike Tribe placed with the more feeble dull like the Asse and loved to coâ—tch betweene two burdens Gen. 49. 14. So Iudg. 15. 16. Why abodest thou amongst the sheep-folds to heare the bleating of the flockes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibilare or delighting to whistle by the flockes having no minde to helpe thy brethren in the warres Zabulon had no skill in the warres he dwelt by the Sea-side and gaue himselfe onely to shipping therefore Iudah was joyned to helpe these two weake Tribes so in that vision Esa 21. 7. The Asse and the Camell are joyned together the Camell signifying the Medes the more generous people and the Asse the Persians the more dull people In the second companie was Ruben Simeon and Gad Ruben unstable as water Gen. 49. 4. So Simeon a weake Tribe divided in Iacob and scattered in Israel Gen. 49. 7. now to helpe these they had the warre-like Tribe of Gad joyned with them Gen. 49. 19. Gad jedud jegudennu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegans paranomaâ—ia vehu jagud gnakabh Gad a troupe shall overcome him but he shall overcome at the last the men of Gad were mightie men of warre and had faces like Lyons 1 Chron. 12. 8. In the third companie were Ephraim Manasse and Benjamin and Ephraim the most warrelike of the three Ephraim had skill to handle the Bow Psal 78. 9. but Benjamin was Ittorjad he could sling with both the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambidexter 1 Chron. 12. 2. In the fourth companie were Dan Asser and Nephthali and of these three Dan was the most valiant Zabulon and Nephthali were a people that jeoparded their liues unto the death Iudg. 5. 18. but Dan was their Captaine he came in to saue the taile of the hoast and he was called the gathering hoast and the Lord alludeth to this forme Esa 51. 11. I will goe before you and gather you in they left none of the weake behinde them Num. 12. 15. and Miriam was shut out of the Campe seven dayes for Leprosie and the people journeyed not till Miriam was brought in againe David alludeth to this Psal 27. 10. Though my father and my mother should forsake me yet thou wilt gather me up Amalek cut off the taile of the Host Deut. 25. 17. these are called the hind most of the Host Iosh 10. 19. Every one of these quarters had their Captaine and Every one of the Quarters had their Captaine he was the wisest and most couragious for strength and counsell are for the warres Prov. 10. 5. 2 Sam. 23. 8. the Tachmonite for his wisedome is Ioshebeang he sat in the Councell and for his valour and courage he is called Hadino the Eznite that is who delighted to lift up the speare young and rash youths are not fit to be Captaines such as was Alexander the Great who ran violently Quando animali additur genitiâ—us faminiâ—â—s pluralis tuâ—â— significatur animal illud teuerâ—â— esse Gen. 38. 7. rather thorow the world than by skill or wisedome therefore Dan. 8. 21. he is called Hircus caprarum that is a young Goat There were foure memorable things to be observed in this Campe first their order secondly their cleanlinesse thirdly Salus castrametantium and lastly how the Lord provided meat and cloath for them First the order that was in this Campe this was Acies The order of this Campe. benè ordinata and God who is the God of order and not of confusion set them in this order Balaam saw this when he said Num. 24. 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel As the vallies are they spread forth as Gardens by the River side as the trees of Lign-aloes which the Lord hath planted and as Cedar trees beside the waters Secondly Mundities the cleanenesse and neaâ—nesse of this Campe for the Lord commanded them when they were to ease nature to goe without the Campe and to take a padle with them and dig in the ground to cover their excrements Deut. 23. 12. Thirdly Salus castrametantium there was none feeble in their Tribes Psal 105. 37. and pes tuus non fuit fermentatus thy foote did not swell these fortie yeares Deut. 8. 4. Fourthly the Lord provided well for this Campe The Lord provided meat and cloths for this Campe. both meat and cloths meat He rained downe Manna from the heavens and fed them with the bread of Angels and for their clothes they waxed not old Deut. 8. 4. And it is most probable that their cloaths did grow with them as they grew their shoes waxed not old upon their feete Deut. 29. 5. Their shoes did grow with their feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noninveterârunt and it seemeth that the childrens clothes were made of the clothes of them who died The foure Captaines pitched their Tents at the foure corners of the Campe Iudah pitched in the Northeast corner Ruben in the Southeast Ephraim on the Southwest and Dan on the Northwest corner Num. 2. 2. Every man of the children of Israel shall pitch by his own standard with the Ensigne of their fathers house farre off about the Tabernacle of the Congregation shall they pitch A figure to shew the Ensignes Motto's and order of the Tribes pitching about
〈◊〉 after the forme of the Greeke Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might almost compasse about the round Table which they called Semirotundum suggestum an halfe round Table like the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was thus painted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martial Accipe lunata scriptum testudine sigma Octo capit veniat quisquis amicus erit And the round Table joyned with it was called Antisigma because it made a semicircle upon the other part it was semirotundus suggestus and joyning with the bed it made the full circle this great bed sometimes contained seven Martial De Stibadio Lib. 14. Septem sigma capit sex sumus adde lupum Christ and his Disciples sat not in Stabidio but in severall beds in biclinijs or triclinijs He who made those beds was called Lectisterniator he who kept the chamber cleane after the beds were made was called Mediastinus the charge of those was The decking of their beds and chambers to hang the Chamber with Tapestry and Curtaines and Christ meaneth of such a Chamber when he saith he will shew you a large upper roome furnished and prepared there make readie for us Mark 14. 15. The Tables which they had either stood upon one foot and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upon two and they were called bipedes or upon three and they were called tripodes At the first their Tables were not covered with linnen How their Tables were covered but after Supper they tooke a Brush or Sponge swept the Table Martial Haec tibi sorte datur tergendis spongla mensis Afterwards they used to cover their Tables Gausapo villoso with a cloath made of rough Cotton and afterward with linnen and they had Napkins with which they wiped their hands called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had mensam urnariam a Table upon which their Of their Tables vessels stood by Varro called Cylibantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it kept the Cups and it was called Gartibulum or Gertibulum a gerendis vasibus this mensa urnaria stood but in the Kitchin but the other stood in triclinijs in their upper chambers When the Chamber and the Table were thus prepared Of their washing before meat the guests were washed in baths and then they were anointed the servants who anointed them were called Vnctores or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place where they were anointed was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they washed their feete and the vessell in which they washed their feete was called Pelluvium that in which they washed their hands was called Malluvium when they washed before the dinner it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after dinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were curious in anointing of their bodies for Of their anointing every part of the bodie they had a severall ointment they anointed the feete with Egyptian ointment the cheekes and the breast with the Phaenician but the armes with the Sisymbrian the necke and the cheekes with the ointment made of the herbe Serpillum Chiefly they anointed their head and their feete with Nardus and this by Marke cap. 14. 3. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upright Nard and the box in which it was kept was called Alabastris a box cut out of a precious stone in Egypt When they sat at these costly Tables they had great banquets and feasts this was called Caena dubia caena opipara caena ebria by Plautus caena triumphalis by Plinius caena dapsilis Opposit to these was caena pura caena sine sanguine caena terrestris in which they eat onely herbes Of their manner of drinking THey measured their drinke by a cup called Cyathus and some were said potare sextantes quadrantes trientes He that dranke Sextans was of a weake bodie he that dranke Deuux was a drunkard he that dranke triens was one of the middle sort they used to drinke harmonicè there were three sorts of mixtures like three harmonies in musicke the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three parts of water and two of wine secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they mixed three of water and one of wine thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one part of wine and two of water were mixed They dranke sometimes nine cups for the nine Muses and three for the three fatall sisters Ausonius Ter bibe vel toties ternos sic mystica lex est Vel tria potandi vel ter tria multiplicandi And sometimes they dranke as many cups as there were letters in their friends name to whom they dranke Martial Nevia sex Cyathis septem Iustina bibatur And sometimes amongst the Romans they dranke as many cups as they wished years to him for whom they dranke and they used to coole their wine in snow water so they had a vessell in quo â—olebant aquam colare in which they used to straine the water Martial Attenuare nives nôrunt Lintea nostra Frigidior caelo non salit unda tua They had a Master of the feast called Pater discubitus and by Tacitus Rex convivij and the Greekes called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who assigned to every man his place where he should sit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who tasted the wine before others dranke When they were at Supper they had all sort of musicke and perfumes and when they departed the Master of the feast gaue them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts so our Lord in his great and last feast had his perfumes his prayers sweetning the prayers of the Saints they had their hymne and he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gaue them his flesh and his bloud Of their Apparell THe matter of their Apparell was Wooll Linnen and Silke and Xylinum which was a middle betwixt Wollen and Linnen Silke was called Meshi Ezek. 16. 10. 13. Aquila translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sericum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extrahere it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was soft and smooth and easie to be handled or it was called so from Mashah extrahere because it was easily drawne out silke is not a new invention as some take it to be for it was in use amongst the Hebrewes and Greekes and it was called Serica Medica because the Medes brought it upoÌ„ Camels from Bactria Secondly they had Wooll and thirdly Byssus white Linnen which groweth in Egypt and Palestina lâ—ke to the leaues of the Poppie and this is called Shesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xylinum shesh is not rightly translated Linnen but it should be translated Xylinum or Cotton and the reasons are these the Lord forbiddeth to make a garment of linnen and woollen therefore the Curtaines could not be made of linen and woollen but of Shesh byssus or Cotton secondly Linnen doth not receiue the scarlet dye as this Xylinum or Byssus doth their courser cloaths were of Camels haire such as Iohn the
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 belâ—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 Mâ—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 bâ— 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 â—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 oâ— 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
wicked man and hast no part of this Image of God to defend thee no marvaile if thy dogge bite thee thy horse braine thee or thy oxe gore thee Let us studie then for to haue this Imagâ— repaired in us if we would be in league with the beasts of the field The dogges came and licked his sores The beasts many Beasts surpasse man in many duties times out-strip man in many duties The Kine of Bethshemesh went streight forward with the Arke and declined neither to the right hand nor to the left but man many times declineth either to the right hand or to the left and he keepeth not this midst The Oxe knoweth his owner and the Asse his Masters crib but Israel doth not know my people doe not consider Esay 1. 3. and Ier. 8. 7. Yea the storke in the heaven knoweth her appointed times and the turtle and the crane and the swallow obserue the time of their comming but my people know not the judgement of the Lord. And the Lord sendeth man to the Ant to learne wisedome Prov. 6. 6. Goe to the ant thou sluggard consider her wayes and be wise Balaams Asse saw the Angell sooner then Balaam himselfe and therefore is it that the Scripture calleth men beasts and sendeth them to be taught by beasts which sheweth how farre man is degenerated from his first estate and what a low forme hee is in when the beasts are set to teach him It may seeme strange why the Lord distributeth Why God gaue his children a small portion in this life things so that he giveth such plentie and abundance to the rich glutton and so little to Lazarus seeing the earth is the Lords and the fulnesse thereof Psal 24. 1. God who doth all things in wisdome doth not this without good reason The Lord dealeth with his children in this life as he did with the Israelites when he brought them Simile to Canaan Numb 13. 17. When he brought them to Canaan he made them to goe Southward into the Mountaines South a barren Countrey the South was a dry and barren part Iudg. 1. 15. Thou hast given me a South-land giue me also springs of water so Psal 126. 4. Turne againe our captivitie O Lord as the streames in the South hee prayeth that the Lord would refresh them now in the midst of bondage as the waters refreshed the dry and barren South And Iarchi noteth that the Lord did with his people here as Merchants doe who shew the worst cloath first so Simile dealeth the Lord with his children hee sheweth them the worst first and as at the wedding in Cana of Galilie the last wine was the best so is it here the Lord sheweth his children great afflâ—ctions and troubles the South part as it were at first but afterwards he bringeth them to the Land that floweth with milke and honey Secondly he bestoweth these outward and temporarie things but sparingly upon his children that hee may draw their hearts to the consideration of better things he giveth the wicked their portion in this life Psal 17. 14. Sonne remember that thou in thy life time receivedst thy good things Luke 16. 25. but he reserveth the good things for his owne children that is the holy Ghost the graces of the Spirit Luk. 11. 9. It is a matter of great consequence to discerne what Great skill required in discerning the gifts of Gods right hand are the gifts of Gods favour many men thinke because they haue wealth and prosperitie they are the gifts of Gods favour and they seeme to stand under the Lords right hand but they are deceived When Ephraim and Manasseh were brought before Iacob Ephraim was set at Simile Iacobs left hand and Manasseh at his right hand but Iacob crossed his hands and laid his right hand upon Ephraims head and his left upon the head of Manasseh Gen. 48. So many men who seeme to stand at the Lords right hand shall be set at his left hand and many who seeme to stand at his left hand shall be set at his right hand Lazarus seemeth to stand now at his left hand but stay till you see him die and the Angels carry him to glory and then yee shall see him stand at the Lords right hand It is a point of great wisedome to know the Lords dispensing hand David prayeth Psal 17. 7. separa benignitates tuas as if he should say giue us something O Lord that we may be discerned to be thy children from the wicked for by these outward favours wee shall never be knowne to be thy children The Lord careth not to throw a portion of this world to a wicked man as if one should throw a bone to a dogge but he will know well to whom hee giveth this rich gift of eternall life And it came to passe that the beggar dyed and the rich Death separateth the godly from the wicked man also dyed Death maketh a full separation betwixt the children of God and the wicked the sheepe and the goates may feed together for a while but the shepheard separateth them the wheat and the chaffe may lie in one floore together but the fanne separateth them and the good and the bad fish may be both in one net untill they be drawne to the land and the tares and the wheat may grow in one field for a while until the time of harvest so may the godly and the wicked liue together here for a while but death maketh a totall and full separation Moses said to the Israelites stand still and Simile see the salvation of the Lord which hee will shew to you to day for the Egyptians whom yee haue seene to day yee shall see them no more for ever Exod. 14. 13. the red Sea made a separation betwixt the Israelites and the Egyptians for ever So death separateth the children of God from the wicked that they shall never meete againe Betwixt us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us that would come from thence Luk. 16. 26. This should Gods children should haue little medling with the world teach the children of God to haue little medling with the wicked why because one day there shall be a totall and finall separation and this is a great comfort to his children oftentimes now they are afraid of the incursions of the wicked and of their bloodie hands but then they shall never be afraid of them The gates of the new Ierusalem were not shut at all Revel 21. 25. to signifie that there shall be no feare of the enemie there And he was carried by the Angels into Abrahams bosome Here consider three things first how it commeth that the Angels are ministring spirits to man secondly what they minister to man thirdly the comfort that we haue by their ministerie First the ground of their ministery is because we are reconciled to God in Christ when man
34. and the Figge is good to mature a boyle the Lord commanded to lay a lump of Figges to Hezekias boyle Esay 36. For civill uses the Oyle excelleth the Wine and the unguentum militare convâ—vale funebre Figge for by me they honour man Iudg. 9. 9. There is Vnguentum militare wherewith their Kings were anointed to goe out as their Captaines before them to the Battell so David was anointed amongst the midst of his brethren to be their Captaine and King 1 Sam. 16. 13. Secondly there was Vnguentum convivale Eccles 9. 8. Let not Oyle be wanting to thy head and let thy clothes be white And thirdly was Vnguentum funebre as that box of Oyntment which was powred vpon Christs head Math. 26. 12. Now let us consider them in their spirituall uses as The spirituall use of these trees they served for the worship of God vnder the old Testaments the Wine and the Oyle were used in their Sacrifices the Oyle in their Meat-offering and the Wine in their Drinke-offering so in anoynting their High Priests but the Figge had no use in their Ceremoniall worship but in his worship under the Gospel the Wine goeth before the Figge or the Oliue for it is the signe of our Lords bloud in the Sacrament The Oliue the Vine and the Figge tree fitly represent These trees fitly represent a good King a good King the Oliue for his fatnesse to cure and heale their wounds Esa 3. 7. Non ero Hhobhes I will not be a healer The Seventie translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligator vulnerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligator vulnerum it is the part of a good Prince to powre Oyle in the wounds of his wounded Subjects Secondly the Figge tree for his sweetnesse representeth a good King 1 King 12. 7. If thou wilt be a servant unto this people and serue them this day then they will serue thee for ever So David spake mildly and sweetly to the people 1 Chron. 28. 2. Heare me my brethren and my people Thirdly the Vine-tree representeth a good King the Wine gladdeth the heart so the light of the Kings countenance is life and his favour is a cloud of the latter raine Prov. 16. 15. When these trees which were excellent for their fruit Three refused the Government Debora Gideon and Iephthe had refused the Government then they made choise of the Bramble for their King the Bramble represented a bad King First the Bramble bringeth forth no fruit Secondly the Bramble hath no shadow to shadow the The many evils which the Bramble brought with it rest thirdly Rhamnus the Bramble is full of prickles whatsoever it toucheth it holdeth fast and it maketh bloud to follow it was with this sort of thorne wherewith Christ was crowned the Italians call it Spina sancta Fourthly the fire came from the Bramble and did not onely burne the shrubs of the field but also the Cedars which were tall which might haue seemed to be exempted from this tyrannie The Persians said of Cyrus their King that he was their Father and Darius their King was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vintner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who sold them but Cambyses their King was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Lord who hardly ruled over them The conclusion of this is a good King is much to be Conclusion honoured for the great good he doth to his Subjects First he is the head of the people and as all the members of the body will hazard themselues for the safetie of the head so should the subjects for the safety of their Prince Secondly he is the Shepheard and the Subjects are his flocke but who feedeth a flocke and eateth not of the milke 1 Cor. 9. 7. Thirdly he is the husband and his Subjects are his wife and therefore she is called a widow when she wanteth her King Lament 1. 1. What great lamentation doth a widow make when she wants her loving husband Iosias then she poured her liver out vpon the ground her eyes failed with teares and her bowels were troubled Lament 2. 11. Last the Prince is the soule and the Subjects are the bodie and the body should doe all things for the good of the soule he is the breath of our nostrils Lament 4. 12. We see how many obligations the Subjects owe to their King CHAPTER III. Why was God angry with them for choosing of a King 1 SAM 8. 7. And the Lord said unto Samuel hearken unto the voice of the people in all that they say unto thee for they haue not reiected thee but they haue reiected me that I should not reigne over them KIngly Government being the best Government God was not angry simply with the Iewes for choosing of a King but because they prevented the time why was the LORD then angry with the Iewes for choosing of a King He was not angry with them simply for desiring and choosing a King but for the manner of their choise for God was minded to haue given them a King but they would not stay the Lords leasure but anticipated the time therefore the Iewes say of them comederunt immaturam uvam the grape was not ripe enough as yet wee may see that God was minded to haue given them a King Deut. 17. because he telleth them what sort of King they should choose and what he should doe and they say that he gaue them three things in commandement Three things given in commandement to the Iewes when they entered into Canaan when they entered into Canaan first to choose a King secondly to roote out the Canaanites and thirdly to build a Temple for his worship God was angry with them that they sought a King so long as good Samuel ruled over them he was angry with them because they would haue a King to reigne over them after the manner of the Nations Deut. 17. 14. I will set a King over me like all the Nations round about me but thou shalt set them over thee whom the Lord thy God will choose If they had said to Samuel giue one to reigne over us after thy death because thy children are corrupt 1 Sam. 8. 3. or giue us one who may governe us in equitie this had beene no offence to God but simply to desire a King like the Kings of the Nations this was their sinne and herein they rejected not Samuel but God himselfe 1 Sam. 8. 7. How was God rejected when they chose a King Quest seeing Kings reigne by him Prov. 8. and the Kings throne is Gods throne 1 Chro. 29. 23. 1 King 2. 15. The Lord did reigne over them in both these sorts of Answ Government but when the Iudges commanded and ruled them they had not such an absolute Government The Iudges had not such absolute government over the people as the Kings had as when the Kings reigned over them the Iudges might make no Lawes nor take tribute of the people as the Kings