the first borne of man and beast Moreover they had the first borne of all sorts of cattell as of sheepe beeves and goats and the price of the rest which were to be redeemed according to the Priests estimation Likewise the first borne of man redeemed at five shekels the man Ezek. 44.30 Neh. 10.36 And when all the males appeared before the Lord three times in the yeare none of them must come empty handed all these the Priests got And besides all this the Levites had forty eight cities and two thousand cubites of ground round about them on every side They had 48 cities and so much ground about them with their Cattell and flockes the number of the Levites were but twenty three thousand Num. 26. The tribe of Asher was fifty three thousand and two hundreth and the tribe of Nephthali was forty five thousand and foure hundreth and the tribe of Issachar was sixty foure thousand and three hundreth and the tribe of Dan was sixty foure thousand and foure hundreth and yet the greatest of them all had but ninteene Cities but the Levites being but few in number got moe Cities than any of them all and the reason was The Levites were not the tenth part of the people yet they had the tenth part of the inârease because the Lord would provide liberally for them the Levites who were not the tenth part of the people yet they got the tenth part of the increase of the Land and Priests who were but a small number in respect of the Levites yet they got the hundreth part of the increase of the Land and because the Priests had such a plentifull portion therefore the Lord alludeth to this Allusion Iere. 13.14 I will satiate the soule of the Priest with fatnesse The Lord was their portion Num. 18.20 Deut 18.1 Ezek. 44.28 and the godly allude to this Allusion Psal 73.26 God is my part for ever Allusion So Psal 142.6 Thou art my part in the Land of the Living Lam. 3.24 The Lord is my part saith my soule therfore I will hope in him Psal 16 The Hebrewes repeate words to signifie that nothing should be omitted ãâã ãâã ãâã ãâã ãâã Et praecipuum omnium primitiarum ex omnibus et omnis oblationis omnium ex omnibus oblationibus vestris Sacerdoesto Vox ãâã ãâã ãâã ãâã ãâã hic quinquies repetitur The blessing of God upon those who payed their tithes the Lord is the portion of mine inheritance And see what a care the Lord had that they should want none of these Ezek. 44.30 And the first of all the first fruits of all things and every oblation of all of every sort shall be the Priests the Hebrewes when they would have a thing precisely kept they double this word Col as Psal 119.128 Therefore I esteeme all thy precepts concerning all things to be right So here the first of all the first fruits of all things c. The last thing to be considered here is the blessing of God upon those who payed their tithes they were to pay to the Priests the first fruits and tithes of all their increase of every sort And the first of their dough That he might cause the blessing rest in their house Ezek. 44. So Mal. 3.10 Bring ye all the tithes into the store-house that there may be meate in mine house and prove me now here with saith the Lord of hosts if I will not open you the windowes of heaven and powre you out a blessing that there shalt not be roome enough to receive it Deut 16.74 Thou shall rejoyce in the feast before the Lord thou thy son and thy daughter and thy maid servant and the Levite and the stranger and the fatherlesse and the widdow The Lord had foure and the Priest had foure at the eating of the Tithe of the third yeare as the Hebrewes say that are within thy gates And the Hebrewes say the Levite the fatherlesse the stranger and the widow foure that belong to me answerable to foure that belong to thee thy sonne thy daughter thy man and thy maide if thou comfort those that are mine I will blesse and comfort these that are thine and they say when a man payeth his tithes he is the husbandman and God Almighty is the Priest but when he payeth them not then God is the husbandman and he is the Priest and then Ten Akers of Vine shall yeeld but one Bath Esay 5.8 Conclusion The Conclusion of this is they who have the Lord for their portion can lacke nothing Psal 23.1 here was none of the Priests that did shut the doores of Gods sanctuary or kindle fire upon his Altar for nought Malac. 1.10 EXERCITAT XXV The Jewes might not kill the damme sitting upon the young ones A ceremoniall appendix of Command 5. Levit. 22.6 If the damme be sitting upon the young or upon the egges thou shall not take the damme with the young c. That it may be well with thee and that thou maist prolong thy dayes God made choise of Canaan after a speciall manner The earth is the Lords and the fulnesse thereof Psal 23.1 Yet the Lord made choise of Canaan in a special manner and therefore he saith the Land is mine Levit. 25.23 Thence it is called Emmanuels Land Esay 8 8. and other Lands the Lord calleth polluted Lands Amos. 7.17 Thou shall dye in a polluted Land So the people who dwelt in Canaan were the Lords after a speciall manner and all that which belonged unto them therefore he forbiddeth to take usury of his people The damme fitting on the yong ones was not a type When the Lord forbiddeth them to kill the damme with the young ones the damme sitting upon the young ones was not a type to the Iewes here no more then the oxe when hee trode out their corne but there was a tropologicall sense here to teach them manners but Canaan it selfe was a type to them By this Law the Lord taught them mercy to all men and reverence to their parents God will have them to shew mercy upon the beasts and the birds and he will not have the damme and the yong killed together and Targum Ionathan paraphraseth it thus as your heavenly Father is mercifull in heaven so be ye mercifull in earth The farthest extent and meaning of this Law is that they should abstaine from cruelty Hos 10.14 Gen. 32.11 To kill the Mother and the Children for as God hath not regard of Oxen 1 Cor. 8.9 his chiefe regard was not to the Oxe when he forbiddeth to muzzle his mouth but that the Minister should have maintenance so the Lords chiefe regard is not here that the Damme be spared but that Parents be reverenced God taught the Iewes in their infancy sundry wayes First he taught them by their apparell God taught the Iewes many wayes that they should not weare Linsey wolsey so that the Priests should weare linnen in the Sanctuary and wooll
home divideth the spoyle Psal 63.12 So were the weake sicke and infirme the yong and the old under twentie and aboue fiftie so the captiues and Idolaters all these were exempted none of them payed the halfe shekell or went to the warres Secondly when they pitched about the Tabernacle they pitched their Tents with their faces towards it Num. 2.2 because of the respect that they carried to it They pitched round about the Tabernacle when they rested in their Tents and David alludeth to this Psal 76.11 Let all that be about him bring presents unto him that ought to be feared there were three Tribes vpon every quarter Iuda Issachar and Zabulon upon the East Ruben Simeon and Gad upon the South Ephraim Manasse and Benjamin upon the West Dan Asher and Nephthali upon the North Num. 23.10 Who can number the fourth part of Israel Here is an allusion to the Campe as it 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 priviledges of Iudah 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 ãâã ãâã ãâã ãâã ãâã Catulus leonis ãâã ãâã ãâã ãâã ãâã Leo juvenis ãâã ãâã ãâã ãâã ãâã Leo cordatus than to haue a company of Lyons and a 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 When Iudah was the Lyons whelpe the Lyon and the fierce Lyon Iudah was the Lyons 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 with the feebler Tribes there is a warre-like and a couragious Tribe placed as with Issachar and Zabulon two feeble Tribes A warrelike Tribe placed with the more feeble Iudah is placed Issachar was dull like the Asse and loved to coutch betweene two burdens Gen. 49.14 So Iudg. 15.16 Why abodest thou amongst the sheep-folds ãâã ãâã ãâã ãâã ãâã Sibilare to heare the bleating of the flookes 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 ãâã ãâã ãâã ãâã ãâã Elegans paranomasia Gen. 49.19 Gad jedud jegudennu 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 Ittor jad he could sling with both the hands ãâã ãâã ãâã ãâã ãâã 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 hindmost of the Host Iosh 10.19 Every one of these quarters had their Captaine Every one of the Quarters had their Captaine and 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 Quando animali additur genitivus famininus pluralis tunc significatur animal illud tenerumesse Gen. 38.7 who ran violently 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 The order of this Campe. this was Acies 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 neatnesse 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 The Lord provided meat and cloths for this Campe. Fourthly the Lord provided well 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
a duty required in the fift Commandement because parents should provide for their children Lastly these ceremonies generally for the most part are referred to the second Commandement Ceremonies belonging to the first Commandement EXERCITAT II. Of the purification of the woman after her child-birth Luk. 2.22 And when the dayes of her purification according to the Law of Moyses were accomplished they brought him to Ierusalem to present him to the Lord as it is written in the Law of the Lord Every male that openeth the womb shall be called holy to the Lord and to offer a sacrifice according to that which is sayd in the Law of the Lord a paire of Turtle Doves or two young Pigeons How this ceremoniall Law pertaineth to the first Commandement IT may seeme strange to some how this ceremoniall Law should belong to the first Commandement but this is not strange for our conception in sinne is condemned in the Commandements but it is not condemned in any of the Commandements where the act and full deliberation of the minde is forbidden therefore the negative part is especially condemned in the last Commandement and the affirmative is commanded in the first Commandement which requireth the purity of our nature that we may love the Lord with all our heart and so the child must crave pardon for his sinne Psal 51.5 and the mother here must offer her sacrifice for her selfe and her child Two sorts of uncleanenesse the greater and the ââsser The mother when she conceived and bare a female she was uncleane in her great uncleannesse seventeene dayes and in her lesse uncleannesse shee was uncleane threescore and sixe dayes Levit. 12.4 When she conceived and bare a male she was uncleane in her great uncleannesse seven dayes and shee was in her lesse uncleannesse thirtie three dayes Ver. 5. The reason why she was longer uncleane when shee bare a female than when she bare a male The reason why the mother was longer uncleane when she bare a female than when she bare a male was not morall because the woman sinned first and not the man but the reason of this is naturall because the male is sooner quickned in his mothers bellie and mooveth more quickly by reason of the greater heat and dryeth up sooner the humidities than the female doth the female againe is more slowly quickned by reason of the greater cold and humiditie and therefore the mother had a longer time prescribed to her for her purification The mother when shee was purified The mother offered for her selfe and her child when she was purified shee was to offer a sacrifice for herselfe and her child Some hold that shee was to offer a sacrifice for herselfe and not for her child and therefore they read the words this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter shee shall bring a lambe of the first yeere for a burnt offering c. But the Text seemeth rather to be read this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter she shall bring a lambe of the first yeere for a burnt offering Mary offered a sacrifice for herselfe and for her sonne And the practise of Mary the Virgin confirmeth this that day that she was purified shee brought a paire of Turtle Doves or two young Pigeons and offered them to the Lord for herselfe and for her child Object But it may be sayd Luk. 2.22 Cum impleti essent dies ãâã ãâã ãâã ãâã ãâã and when the dayes of her purification were fulfilled and not of their purification Answ ãâã ãâã ãâã ãâã ãâã is put for ãâã ãâã ãâã ãâã ãâã here according to the Hebrew phrase and so it is in the Syriack for the Hebrews put the plurall number for the singular The Hebrewes put the plurall number for the singular and the singular for the plurall oft times as Iud. 12.17 He was buried in the Cities of David that is in one of the Cities of David so Matth. 27.44 the Theeves railed upon him that is one of the Theeves railed upon him So Ionas 1.5 he went downe into the sides of the ship that is to one of the sides So Psal 1.3 A tree planted by the rivers of waters that is one of the rivers So likewise they put the singular number for the plurall number as here the dayes of her purification The child was uncleane as long as the mother was uncleane for the dayes of her and his purification For so long as the mother was uncleane the child who suckt her was also uncleane and Christ who was subject to the Law although there was no morall uncleannesse in him yet he was legally uncleane all this time untill his mother was purified and this serveth for our great comfort that hee became uncleane legally to take away our morall uncleannesse Quest But if Christ was uncleane all this time how could he be circumcised the eight day Answ Christ was but in his great uncleanenesse untill the seventh day as his mother was and therefore he was circumcised the eight day but the females who were not circumcised were uncleane untill the foureteenth day Quest It may be asked why Mary offered a sacrifice for her purification seeing she conceived not her child in originall sinne and this sacrifice was appointed as a remedie against originall sinne Answ As Christ who knew not sinne yet became legally uncleane for our cause so he would have his mother also for her legall uncleanenesse to offer that sacrifice which all other women were bound to offer who were both legally and morally uncleane Conclusion The Conclusion of this is as Elisha when he cured the unsavory waters of Iericho did cast salt into the spring of the waters 2 King 2.21 So we must crave of God that he would first purge the bitter roote of originall sinne before he come to purge our other sinnes David craved pardon of the Lord for this sinne Psalme 51.5 EXERCITAT III. Of the place of Gods worship A ceremoniall appendix of Commandement II. Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your Tribes to put his name there even unto his habitation shall yee seeke and thither shall yee come THe places which served for the worship of God Places for worship approved or commanded by God were either places commanded by God or approved by him places commanded as the Tabernacle and Temple places approved by God was their Synagogues and places of prayer their Synagogues Psal 74 8. they have burnt up all the Synagogues of God in the land their place of prayer was called ãâã ãâã ãâã ãâã ãâã in the Syriack Domus orationis a house of prayer Act. 16.13 And on the Sabboth day we went out of the City by a river where prayer was wont to be made The Tabernacle and Temple were Loci ut sic Locus ut locus ut sic as
the pledge of Gods presence to the Iewes and sanctified the places where it came as Salomon sayd The places are holy whereinto the Arke of the Lord hath come 2 Chro. 8.11 yet it was but the furniture of a worldly sanctuary Heb. 9.1 and under the Gospel to be done away that men should say no more the Arke of the covenant of the Lord at that time they shall call Ierusalem the throne of the Lord Ier. 3.16 the Church then shall be his Arke and he shal sit upon it because it shall be sanctified all shal have accesse to the holiest EXERCITAT V. Where they worshipped when the Arke and Tabernacle were separated A ceremoniall appendix of Command 2. 1 King 3.4 And the King went to Gibeon to sacrifice there for that was the great high place a thousand burnt offerings did Salomon offer upon that Altar MOyses Tabernacle was removed from Shilh The Tabernacle removed from Shilo after the Arke was taken out of it Psal 78.60 He refused the Tabernacle of Shiloh and it seemeth to have beene transported at that time when the Arke was taken out of it and the Philistims had overcome the Israelites 1 Sam. 4.11 It was removed from Shilo Iere. 17.12 But goe yee now into my place which was in Shilo where I set my name at the first and see what I did to it and Psal 78.67 Moreover he refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim but he chose the Tribe of Iudah the Mount Sion which he loved that is hee rejected Shiloh which stood in the Tribe of Ephraim and the Tabernacle of Ioseph because Ephraim was Iosephs sonne The Tabernacle was transported from Shiloh to Nob The Tabernacle caried to Nob. a Citie of the Priests unto which David did flie from thence it was transported to Gibeon a Citie in the Tribe of Benjamin where it remained untill Salomon brought it to IerusaleÌ 2 Chro. 1.3 And Salomon al the Congregation with him went unto the high place which was in Gibeon Salomon brought the Tabernacle to Ierusalem for there was the Tabernacle of the Congregation of God which Moyses the servant of God had made in the Wildernesse From thence Salomon brought the Tabernacle of the Congregation into the Temple of the Lord 2 Cor. 5.5.6.7 And the Priests brought the Arke of the covenant of the Lord unto his owne place but the Tabernacle as the Hebrewes say was layd up without any more use Quest When the Arke and the Tabernacle were separated whether might they worship in any other place then before the Arke or the Tabernacle Answ Who might sacrifice in other places then at the Arke or Tabernacle These who had an extraordinarie warrant as Salomon David and such sacrificed in other places as Samuel sacrificed at Rama and David built an Altar in the threshing floore of Arauna the Iebusite and sacrificed there and the Hebrewes say Aram privatam non esse licitam nisi Prophetis Sometimes the sacrifice Priest and place are changed In extraordinary sacrifices yee shall see sometimes the place onely changed as in Samuel and Davids sacrificing sometimes the Lord changed the place the sacrifice and the Priests he changed the sacrifice when Gideon had prepared a Kid for a feast to the Angell the Kid was onely to bee offered in a sacrifice for the sinne of the Prince Gideons sacrifice Leviticus 4.2 yet hee offered the Kid here then no sacrifice was boiled before it was offered but this was boiled first and then offered then he offered the bread for the meat offering and the broth for the drinke offering and the Priest was changed the Angell was the Priest and Gideon was the Levite and last the place was changed The Lord who is the lawgiver and giveth lawes to men and not to himselfe he may change time place and person as he pleaseth Quest What are we to thinke of Salomons sacrificing in Gibeon 1 King 3.3 And Salomon loved the Lord walking in his statutes as David his father onely hee sacrificed and burnt incense in high places Answ Salomon sacrificed upon the brasen Altar which was in Gibeon as his father did 1 Chr. 1.30 Salomon sinned not in offering in Gibeon this is not set downe as a blemish to Salomon as if he had done any thing otherwise then his father for he loved the Lord and walked in his statutes as his father David ãâã ãâã ãâã ãâã ãâã est particula restrictiva non exclusiva vel exceptiva and rak here is not particula exceptiva vel exclusiva but onely restrictiva that is he sacrified in no other places but onely in the place where hee saw his father sacrifice Quest. What are we to thinke of the peoples sacrificing in the high places before the Temple was built 1 King 3. onely the people sacrificed in the high places because there was no house built unto the name of the Lord in those dayes Answ Three sorts of those who sacrificed before the Temple was builded Some answer that there were three sorts of those who sacrificed in those dayes first those who sacrificed to the true God in a place appointed by him secondly some sacrificing to the true God but in a place not appointed or allowed and thirdly some sacrificing to Idols in a place not appointed by him and they make the people sacrificing in high places because the Temple was not built yet to be worshippers of the second sort The high places in the Scriptures usually are taken in an evill sense but if we shall looke in what sense the high places are taken usually in the Scriptures we shall finde that they signifie a place where they worshipped false gods Quest What Altars are these Psal 84.3 which David speaketh of when he saith yea the Sparrow hath found a house and the Swallow a nest for her selfe where she may lay her young ones even thine Altar Seeing no uncleane thing was permitted to enter within the Temple and the Hebrewes write ãâã ãâã ãâã ãâã ãâã inhibens corvum that there was cole gnorebb a scar-crow set up upon the Temple to fright the foules that they might not come neare it Answ What Altars are meant that David speaketh of By the Altars here are meant the Altars which were built in the high places to the Lord by the Prophets before the Temple was built for as yet Salomons Temple was not builded or it may be sayd that David spake this by the spirit of prophesie of the Altars in the time of the captivitie when the Swallowes built their nests in the ruins of the Altars Quest What Altars doth Elias meane of when hee saith they have destroyed thine Altars seeing now there were no Altars in the high places which were the Lords Altars Answ They have destroyed thy Altars that is all the meanes of thy worship By Altars is meant the meanes of Gods worship or if we take
the Altars literally it may be understood of those Altars built by the Prophets extraordinarily after the Temple was built as Elias built an Altar in mount Carmel The Iewes adde farther that all the times that they sacrificed upon these Altars they sacrificed a female and not a male ãâã ãâã ãâã ãâã ãâã 1 Sam. 7.9 vajagnalehu obtulit ipsum but the critickes of the Iewes the Masoreth readeth it vajagnaleah that is they offered a female upon these Altars and not a male It was a fault to offer in the high places after the Temple was builded Offering of sacrifice upon the high places was found fault with after the Temple was built Iehosaphat is blamed for this that he tooke not away the highplaces 1 King 22.43 and likewise Asa 1 King 15.14 because he tooke not away the high places but the Lord commended Ezekiah much for taking away the high places yet Rabsache blamed him for taking away these high places and Altars Esay 36.7 Conclusion The Conclusion of this is the Lord by degrees withdrew his typicall presence from the Iewes first he separated the Arke and the Tabernacle secondly the Arke from the Temple thirdly hee destroyed the Temple that they might looke onely to him who was both the Arke the Tabernacle and the Temple EXERCITAT VI. Of the situation of the Citie of Jerusalem A ceremoniall appendix of Command 2. Psal 48. Beautifull for situation the joy of the whole earth is mount Sion on the sides of the north the City of the great king IErusalem was compassed about with Hils and Valleyes the Hiles were Gareb Calvarie Gihon Aceldamae The Hils compassed Ierusalem Olivet the Valleyes were the Valley of dead Carkases Tyropaeum the Valley of Iehosophat or hinnon or the Kings dale The Citie it selfe stood upon foure Hils The Hils upon which Ierusalem stood Sion towards the south Akra towards the north upon which Salem stood Moriah betwixt Sion and Akra and Bezetha betwixt Akra and Moriah and betwixt Sion and Moriah lay the great gulfe of Millo Vpon every one of these hills there is some notable thing to be observed Some memorable things done on every one of the Hils upon mount Gareb all the Lepers were put therefore it is called the hill of Scabbes Iere. 31.39 upon mount Calvarie Christ was crucified upon Gihon Salomon was anoynted King In Aceldama was the potters field which was bought with the price of the just one for the buriall of strangers Amos 2.6 Act. 1.19 upon mount Olivet Christ was taken up to Heaven Vpon mount Sion stood the fort of the Iebusites The Citie of David stood in Sion which David taking in afterwards called it the Citie of David there he built his house In mount Akra stood the old Citie Salem where Melchizedeck dwelt and it is called Akra from hakkara ãâã ãâã ãâã ãâã ãâã obviam veniens obviam venit because there hee met Abraham and blessed him when he returned from the slaughter of the Kings In mount Moriah Abraham would have offered his sonne Gen. 14.19 Vpon mount Moriah Abraham would have offered his sonne Isaac Gen. 22 and here the Angell stood with a drawne sword in his hand above the threshing floore of Arauna the Iebusite and upon this mount afterwards was the Temple of Salomon builded The new towne of Ierusalem stood in Bezetha called the upper Mercat In Bezetha was builded the new towne of Ierusalem called forum inferius in respect of forum superius that was in Sion To the north of Bezetha and Akra stood the new towne builded by Hezekiah which he compassed round about with a wall called murus tertius for the first wall was builded by David round about Sion even to the Sheep-gate the second wall was builded by Salomon round about Bezetha and joyned with the first wall at the Sheepe-gate the third wall was builded by Hezekiah joyning it to the old wall of the City Salem and compassed round about mount Akra to the water gate where it joyned with the second wall The gulfe Millo Millo was a deepe gulfe lying to the north of Sion to the south of Moriah this gulfe Salomon filled up when he builded his owne house the Queenes house and the house of Lebanon Mount Sion in which the City of David stood was called the upper towne and the rest that were towards the north of it ãâã ãâã ãâã ãâã ãâã Ierusalem superior ãâã ãâã ãâã ãâã ãâã Ierusalem inferior Salem and Bezetha were called the nether towne and to this the Apostle alludeth Gal. 4.25 Ierusalem which is beneath and Ierusalem which is above Ierusalem which is above signified anogogicallie the triumphant Church but allegorically the free children begotten within the covenant of grace and Ierusalem below signified the children of the bond woman and for this cause it is put in the duall number Ierusalaijm ãâã ãâã ãâã ãâã ãâã because it consisteth of two Cities which the Greekes call ãâã ãâã ãâã ãâã ãâã So Iacobs armie is called mahanaijm consisting of two armies one heavenly another earthly to these two Salomon compareth the Church Cant 6.13 what will yee see in the Shulamite as it were the company of Manaham or two armies shee consisted partly of Citizens in the triumphant Church and partly of Citizens in the militant Ierusalem is sometimes called Sion Ierusalem is sometimes called Sion and sometimes Moriah and sometimes Moriah and Sion is called the hill of God Psal 68.15 that is an excellent hill for the Hebrewes wanting the superlative they supply it by adding the name God by which they understand that which is most excellent and great in that kind Psal 80.11 The trees of it were like the Cedars of God that is excellent Cedars So 1 Sam. 18.10 the evill spirit of the Lord came upon Saul that is a very evill spirit So Ierusalem is called the daughter of Sion that is Sion herselfe as the Sonne of man that is a man When Ierusalem and Sion are set together Ierusalem and Sion put together for the more earnest expression they are so to be understood as a repetition of the selfe-same thing for the more earnest expression as Zach. 9.9 O daughter of Sion O daughter of Ierusalem here the explaining of the one word by the other carieth a great weight with it So Psal 92.9 For loe thine enemies O Lord for loe thine enemies O Lord shall perish that is they shall surely perish Moriah is also taken for all the hils whereupon the City stood Gen. 22.2 Goe to the Land of vision that is Moriah taken largely for all the hils in Ierusalem to the land of Moriah but Abraham seeing that excellent vision vers 14. of which Christ spake Ioh. 8.56 Abraham rejoyced to see my day he appropriated the generall name particularly to this mountaine and called it Moriah Quest How is David sayd to bring the head of Goliah to Ierusalem 1 Sam. 17.54
Tribe of Iuda and mount Moriah with Salem and Akra towards the North in the Tribe of Benjamin but if the line be drawne through the valley which was filled up by the Maccabees then mount Moriah is conjoyned with Sion in the Tribe of Iuda for the Temple was builded in the threshing floore of Arauna the Iebusite and the Iebusites dwelt upon mount Sion therefore the division by this valley cannot shew us in what Tribe the Temple stood So that we must search out another line which separateth the Tribe of Iuda from Benjamin which line being to the north of Iuda must be upon the south of Benjamin the two extreames of this line are set downe Iosh 15.5 The line which divided Iuda from Benjamin reached from the dead Sea to the Mediterranean Sea where he describeth the borders of Iuda the cast part of the line tendeth towards the dead Sea at that part where Iordan entereth into it called Lingua maris and the west part of the line tendeth towards the great Sea called the mediterranean Sea these are his words For the east border was the salt Sea even to the end of Iordan this was the dead Sea where Sodome and Gomorra stood And their border in the north quarter was from the bay of the Sea at the uttermost part of Iordan Iosh 15.5 The line commeth from En-rogel thorow the valley of Hinnom to the tongue of the Sea This was towards the east the line was stretched forth towards the west to En-rogel which is a fountaine in the valley of Hinnom where the valley Tyropoeon endeth Now if yee will stretch out the line from the fountaine of En-rogel to the tongue of the Sea it must be drawne through the valley of Hinnom to the north of mount Sion and then it is subjoyned vers 9. speaking of Moriah and the border was drawne from the top of the hill unto the fountaine of the water of Nephtoah which is over against Hinnom towards the west and to the valley of Rephaim towards the north for Iosh 18.16 maketh mention of two valleyes one towards the east of the Citie called Hinnom upon the west of which lieth the hill Moriah and the Temple the other valley is called the valley of Rephaim or of Gyants lying towardes the west and south of mount Sion then the north part of that valley must stretch towards mount Moriah and the line which divideth the Citie and the mountaine thereof to wit Moriah in two parts must touch the valley of Rephaim towards the north The line goeth directly over the top of Mount Moriah the same division is set downe Neh. 11.24 So that Benjamin had the north side of this line and Iuda the south and the line stretching over the top of mount Moriah it went through the middle of the Temple and through the holiest of all so that the one halfe of the Temple stood in the Tribe of Iuda The line goeth through the midst of the Temple the holiest and holiest of all and betwixt the Cherubims and the other in the Tribe of Benjamin the one halfe of the Arke in the one Tribe and the other in the other and of the foure Cherubims two stood in one Tribe and two in another and God himselfe sitting betwixt the wings of the Cherubims is sayd to dwell cethephau betwixt his shoulders How God is sayd to dwell betwixt his shoulders that is in Ierusalem where the Temple stood in the very borders of Iuda and Benjamin ãâã ãâã ãâã ãâã ãâã humerus vel extremitas alicujus rei Catheph signifieth the borders or marches as if he should say he shall dwell in the very outmost borders of Iuda and Benjamin Now for the better understanding of these things which haue beene spoken before marke this figure following West North. East South And for this cause it was that Salomon had in his throne twelve Lions upholding it but on the seat where he sate and leaned his armes there was a Bullock and a Lyon the Lyon for Iuda and the Bullock for Benjamin by which was signified Why Salomons Throne had a Bullock and an Oxe when ten Tribes should bee rent from his crowne that Iuda and Benjamin should cleave together and uphold the Temple both Iuda and Benjamin went in captivitie together came home together and builded the Temple together Conclusion The Conclusion of this is the kingdome and the priesthood should never be separated for most of the Priests dwelt in the lower citie in the Tribe of Benjamin and the kingly Scepter was in Iuda the upper Citie EXERCITAT VIII Of the Temple of Ierusalem Commandement 2. 1 King 8.30 Hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place THe Lord made choise of this Temple not so much for himselfe as for his people The Lord causes to build the temple not so much for himselfe as for mans cause for God dwelleth not in houses made with hands Act. 7.48 God fitting himselfe to mans capacitie doth as a Prince useth to doe for as a Prince maketh choise of some great Citie for his residence so doth the Lord make choise of Ierusalem The Lord compared to a Prince in his princely house therefore it is called the Citie of the great King Matth. 5.36 and as a prince hath his palace within a great Citie so hath the Lord his Temple within Ierusalem and therefore it is called the place of his habitation Psal 76.2 and as a Prince hath his palace distinguished in so many courts so was the Temple of Ierusalem and as they have their furnished Tables so the Lord hath his Altar for his Table Mala. 1.7 The Lord had his Table and appointed times as it were for dinner and supper and and his appointed time for dinner and supper were the morning and evening Sacrifices Psal 50.10 Every beast of the forrest is mine and the cattell upon a thousand hils If I be hungry I will not tell thee This Temple was called the throne of his glory Iere. 14.21 So the perfection of beauty and the joy of the whole earth Lament 2.15 So the place of his rest Psal 132.14 and 1 Chro. 6.41 It was divided into three parts and therefore The Temple divided in three parts Iere. 7.4 useth a threefold repetition to note these three parts of the Temple The first was the holiest the Seventy call it ãâã ãâã ãâã ãâã ãâã Divers names ââen to the holiest it is also called Oraculum Exod. 25.22 and it called Sanctum Sanctorum the holy of the holiest because it was separated from all profane uses Heb. 9.14 and because it was holy the Highpriest who went into it behoved to sanctifie himselfe before hee went into it and hee was a type of Christ who was holy blamelesse and undefiled and separated from sinners Heb. 26.7 The second part of the Temple was called ãâã ãâã ãâã ãâã ãâã vel
an anagogicall application from the Temple to the heavens and therefore the Temple is called Heaven 2 Chro. 6.30 Psal 11.4 The Lord is in his holy Temple the Lords Throne is in Heaven There was a controversie betwixt the Samaritans and the Iewes whether the Temple of Ierusalem The contention betwixt the Samaritans and Iewes for the place of Gods worship or the Temple of Samaria was the place of Gods worship Christ endeth this controversie Ioh. 4.21 when hee saith The houre commeth when yee shall neyther in this mountaine nor yet at Ierusalem worship the father And to shew how that Ierusalem should be no more the place of Gods worship first he separated the Arke from the Tabernacle secondly the Arke from the Temple God remooved from the Temple by degrees and then shortly afterwards he destroyed the Temple Ieremiah complayneth in his time that the Lord was like a stranger in the Land and as a wayfaring man that turneth aside to tarrie for a night Iere. 14.8 A wayfaring man that tarrieth but for a night in an Inne hath but little care of it So the Lord began now to bee a stranger and to take little care of this Inne his Temple where he was wont to lodge and now he was to forsake it for ever Conclusion The Conclusion of this is there is now no appointed place for the worship of God nor ever shall bee therefore the Iewes who have the veile upon their hearts are very blind who hope yet that the Tem of Ierusalem shall be built againe When they pray they ever turne their faces towards the Temple of Ierusalem and when they see a new house builded they marke the white wall with a blacke sticke ãâã ãâã ãâã ãâã ãâã a contraction which is ãâã ãâã ãâã ãâã ãâã nigrum super album Recordare vastationis and they leave a little space wherein they write those words nigrum super album and under this they write recordare vastationis they marke the white wall with a blacke sticke to signifie that they mourne because Ierusalem is not built as that new wall is built and they pray the Lord to remember the destruction of Ierusalem and to have pitie upon it and they say Psal 137.4 If I forget thee O Ierusalem c. EXERCITAT IX Of the Cherubims A ceremoniall appendix of Command 2. Exod. 25.18 And thou shalt make two Cherubims of Gold of beaten Gold shalt thou make them in the two ends of the Mercie-seat THey are called Cherubims from the Hebrew word Racabh to ride ãâã ãâã ãâã ãâã ãâã Cherubinus ãâã ãâã ãâã ãâã ãâã equitare ãâã ãâã ãâã ãâã ãâã Seraphin angeli quia celeritate aspectus splendore quasi flammantes ignei visi sunt a ãâã ãâã ãâã ãâã ãâã ussit because the Lord did ride betwixt them Psal 18.10 He rode upon a Cherub and he sitteth betweene the Cherubims Psal 99.1 therefore they are called Mercahhak hashekina the Chariot of Gods Majestie They are also called Seprahim from Saraph to burne because the Angels his Ministers are a slaming fyre Psal 104.4 and the fyrie Angel or the Seraphin touched the lips of the Prophet Esay with a live-coale which hee had taken with the Tongs from off the Altar Esa 6.6 The first place that we reade of these Cherubims is Gen. 3.24 He placed at the east end of the Garden of Eden Cherubims and a flaming Sword And hence it is probable that the history of Genesis was written after that the Tabernacle was erected in the wildernesse for Moyses writeth of them as of things heard and knowne amongst the people They are painted as young men and not like boyes or children The Angels are painted as young men and so the Angels appeared in the likenesse of young men Mark 16.5 And entring into the Sepulchre they saw a young man sitting on the right side cloathed in a long white garment They are made in a comely forme and wel favoured They are painted in a comely forme whereas the Divell although he can transforme himselfe into an Angel of light appeareth usually in terrible and evill favoured shapes ãâã ãâã ãâã ãâã ãâã corvus atramentum diabolus therefore there is but one word in the Syriacke both for the Raven Inke and for the Divell because he appeareth blacke like the Raven The Cherubims had not foure faces but foure shapes or habits ãâã ãâã ãâã ãâã ãâã fignificat aspectum formam vel habitum They are not painted with foure faces as it is commonly holden for panim facies Eze. 1.10 is not taken for the face but for the forme or habite Luk. 9.53 And they did not receive him because his face was as though he would goe to Ierusalem that is his habite hee lookt as though hee would goe to Ierusalem So the Cherubims in somethings they lookt like man in their faces they went streight up as having legges and thighs then they were like the Lion in something in their necke and brest like the crest of the Lion and like the Eagle in their wings and like the Calfe or the Oxe in their feete Therefore those are mistaken who thinke that they had foure faces and from them the Egyptians borrowed their Sphinges 1 Macchs 3.48 And they layd open the booke of the Law wherein the heathen had sought to paint the likenesse of their Images that is they sought to paint their Images like the Cherubims the man in the Cherub hath the face because man of all visible creatures is the most understanding and is Lord over the rest What their wings signified They had wings to signifie their readinesse and protection and David alludeth to this Psal 17.18 Hide me under thy wings and the King of Tyrus is called a Cherub because of his protecting the people that were under him Ezek. 28.14 When one forme of the Cherubims is expressed all the rest are understood When a Cherub is described by any of these foure all the rest are to be understood Example 1 King 7.29 And on the borders that were betweene the ledges were Lions Oxen Cherubims And here is exegeticum and not copulativum that is he made Cherubims which had the likenesse of Oxen and Lyons They had sixe wings with two they covered their faces and with two they covered their feete and with two they did flee and it is probable that the Cherubims in the Tabernacle and Temple had sixe wings also although they did not flie two to cover their faces two to cover their feete and two stretched out their feete was covered The Lord would have the Cherubims covered and not to appeare naked the Lord would not have them to appeare naked therefore yee shall see when they appeared to men they appeared cloathed Act. 1.10 Two men stood by them in white apparell So Mark 16.5 and the Prests are commanded to put on breaches when they come before the Lord to cover their nakednesse Lev. 10.26
and his men might eate of this shewbread although they were not Priests and it had not beene lawfull for them to have eaten of this bread if they had had any other bread but if they had beene uncleane this way they might not have eaten this bread at all so that there were some sorts of legall uncleannesse greater than others The Church of Rome erre in drawing arguments from the Leviticall ceremonies The Church of Rome from this place goes about to prove that ministers because they handle holy things should abstaine from mariage as the Priests were to abstaine from their wives when they were to eate this holy bread and so they ground many other of their ordinances upon the Leviticall Law as none might be a Priest that had any irregularitie or defect in him as defectus natalium a defect in his birth as if he had beene a bastard or defectus persona a defect in his person and a number such which are legall ceremonies and bind not the Church now Castitas abjuga conjuga There is duplex castitas abjuga conjuga abjuga is that sort of chastitie when a man liveth chastly out of mariage conjuga when hee liveth chastly in mariage Heb. 13.4 mariage is honorable in all and the bed undefiled and if they would conclude any thing out of this place it would but inferre thus much the Priests abstained from this holy bread but twise in the yeere because there were foure and twenty courses of them and they served but weekely and so long as they served they abstained from their wives this will not inferre their conclusion therefore those who serve under the Gospel should live altogether unmaried What argument may be drawne from the Priests mariage This argument might be rather inverted against them this wayes the Priests under the law were maried therefore the Priests under the Gospel may marry And lastly theologia symbolica non est argumentativa those conclusions hold not which are deduced after this manner from types which are not destinate types Conclusion 1 The Conclusion of this is the Lord looketh upon his Church continually therefore the Church should looke backe againe to him continually and as the Angels behold the face of God continually in glory Mat. 18.10 So should the Church behold the face of the Lord in his word as in a glasse 1 Cor. 13.12 and as Zedekiahs Courtiers had this credit to see the Kings face alwayes 2 King 25.19 So the Church should studie to see the face of the Lord continually Conclusion 2 Secondly if such legall cleannesse was required of the Priests when they came to eate the shewbread much more is morall holinesse required in us when we come to eate the holy bread in the Sacrament EXERCITAT XII Of the Altar A ceremoniall appendix of Command 2. Exod. 27.1 And thou shalt make an Altar of Shittim wood five cubits long and five cubites broad c. THere were typicall Altars under the Law and the mysticall Altar Iesus Christ signified by them under the Gospel Two Altars The typicall Altars under the Law were the Altar of burnt offering and the Altar of incense the Altar of burnt offering under the Law in the Wildernesse was built of earth The matter of the Altars in the Temple it was made of wood overlayd with brasse and the Altar of incense was made of wood overlaid with gold Why the Altar in the Wildernesse was made of earth and not of hewen stone The Altar of burnt offering in the Wildernesse was made of earth and the Lord would have it made of earth onely because he would not have it permanent to remaine after they were gone out of the wildernesse and he would not have it made of hewen stone to signifie that mens inventions doe but pollute the worship of God Exod. 20.25 Moyses Altar and Salomons in what they agree The Altars of Moyses Tabernacle and Salomons Temple were the same in matter and forme Moyses made his of Shittim wood and Salomon made his of Cedar wood and the substance was all one although different in colour and name onely They differed in their bases height breadth and length They differed in their bases the proportion was double there were two bases of the Altar in the Tabernacle and foure in the Temple Secondly they differed in height there was a triple proportion three and ten Moyses Altar was three cubits high and Salomons Altar was ten cubits high Thirdly in length breadth there was a fourefold proportion the Altar of Moses was five cubits long and five cubits broad and the Altar of Salomon was twenty cubits long and twentie cubits broad Salomon made all the vessels of the Temple except the Arke Salomon made all the vessels that pertained to the house of the Lord the Altar of gold the Table of gold whereupon the shewbread was and the Candlesticke 1 King 7.48 but he made not a new Arke because Christ who was represented by the Arke is the same yesterday and to day and for ever Heb. 13.8 Quest Why doth not Ezekiel when he describeth the new Temple make mention of the Arke and the Candlesticke as he doth of the Altar and the Temple it selfe at large Answ Because there was not an Arke to be in the second Temple Why Ezekiel maketh no mention of the Arke and Candlesticke in the second Temple and the light of that Candlesticke was not lighted with fire from the heaven as in the Tabernacle and first Temple and thus the Scriptures in wisedome doe passe many things and out of the silence of the Scriptures we may learne sometimes as when the Scripture passeth by Melchizedecks father and his mother So when the Scripture setteth downe the curses at large upon mount Ebal Why the curses in the Law are expressed and the blessings concealed and the blessings are concealed to teach us that the Law curseth us for the breach of it and that the blessings are reserved for the Gospel Matth. 5. The golden Altar had a crowne round about it as the Arke of the Testimonie had and the Table of shew-bread There arose foure hornes from the crowne of the Altar The hornes of the golden Altar what they signified every one in the forme of a broach small in the top which signified the strength which was in Christ who was able to overthrow that lord with two hornes Dan. 6.8 and all the hornes of the wicked Psal 75.11 It had a hole like a window in the east side The place where they emptyed the Altar of the ashes was not towards the holiest of all to take out the ashes which fell through the grate as the brasen Altar and this was upon the east side of the Altar and not towards the holiest to signifie that impurity should be farre from the holiest of all This golden Altar was called the Table of the Lord Mala. 1.7 The Apostle Heb. 9.4 why
the Apostle maketh no mention of the golden Altar but onely of the golden censer maketh mention of the golden censer onely and not of the golden Altar and this he doth to signifie that this was the last period of the Leviticall service to be done away for the last thing which the Priest did when he came out of the Temple was to hold up incense with his censer The Highpriest when he went into the holiest of all once in the yeare he left the golden censer there for the whole yeare Why the Highpriest left the censer in the holiest of all Heb. 9.4 to signifie that this Leviticall service was to be layd downe and that Christs intercession indureth for ever and the Apostle passeth by all these things without the vaile to signifie that the ceremonies without the vaile were to be abolished The Angell appeared to Zacharias when he was offering incense At the right side of this Altar the Angell appeared to Zacharias Luk. 1.11 and first he appeared to him at the time of incense when all the rest of the ceremoniall service was ended and when he had done all things which were requisite in the first Tabernacle as dressing of lamps sacrificing putting bread upon the Table every Sabbath to teach us that now Christ was to come when the ceremonies were drawing to an end Why the Angell appered to Zacharias the father of Iohn the Baptist Againe he appeared to Zacharias who was the father of Iohn the Baptist to signifie that now Christ was neare comming because Iohn Zacharias sonne his forerunner was now at hand Why he appeared to Zacharias an inferior Priest Lastly he appeared to Zacharias an inferior Priest and not to the Highpriest to signifie that Iohn should be but a servant and one that should not thinke himselfe worthy to loose the latchet of Christs shooes The signification of the brasen Altar The Altar for the burnt offering was covered with brasse and it signified Christs passion as the golden Altar signified his intercession and as none might goe to the golden Altar to offer incense but he who might goe to the brasen Altar and offer sacrifice so we have no mediator of intercession but he that is the mediator of our redemption This Altar was a large Altar in Solomons time twentie cubits in length and twentie in breadth when there was a great sacrifice upon this Altar it was filled to the corners Allusion and Zachariah alludeth to this they shall be filled like bowles and as the corners of the Altar Zach. 9.15 When the Sacrifice was accepted of the Lord they tooke this for a signe that it was all turned to ashes A signe of the acceptation of the Sacrifices and they prayed the Lord turne thy sacrifice to ashes Psal 20.3 This Altar had hornes as the golden Altar had The Sacrifice was tyed to the hornes of the Altar and they that were to offer a sacrifice delivered the beast to the Priest and he tyed it to the hornes of the Altar and from hence he tooke it to the north gate and killed it and then the Priest cut it in so many quarters and laid it upon the Altar and burnt it Allusion and David alludeth to this Psal 18.27 Bind the sacrifice with cords even unto the hornes of the Altar There was one border about the Altar above and another at the foote of it The blood of the beasts sprinkled upon the Altar and powred under the Altar and there was a great ditch about the Altar where the blood of the beasts was powred which were killed this blood was brought from the north gate and sprinkled upon the hornes of the Altar and it ran downe to the foote of the Altar into that ditch where the rest of the blood was powred and it was all carried through secret passages to the brooke Kidron and Iohn alludeth to this Revel 6.9 Allusion I saw under the Altar the soules of them that were slaine for the word of God The border went round about the foote of the Altar that no man might fall into this deepe ditch where the blood was powred So the Lord commanded them to make battlements about their houses for the safety of men Deut. 22.8 and so there was peribulum or a wall round about the Temple to save the people that none fell over because it stood upon a hill The Lord placed the brasen Altar in the midst of the Court but AhaZ tooke it out of the owne place How Ahaz remooved the brasen Altar and set it upon the north side of the Altar of Damascus 2 King 16.14 even in that place where the Idoll of jealousie was set up at the north gate Ezek. 8.5 and here the glory of the Lord appeared at his owne Altar when he testified unto them by his apparition that hee was to leave his Temple for their Idolatry Ezek. 8.4 this vision of Ezekiel was in atrio gentium in the court of the Gentiles but when the Lord was to give sentence against them he came to the threshold of the doore Ezek. 10.4 Why Salomon sacrificed in the middle of the Court. Because this brasen Altar was not large enough to containe all the sacrifices therefore Salomon hallowed the middle of the court where he sacrificed the rest of the sacrifices 1 King 8.64 David and Salomon being Prophets and immediatly directed by the Spirit of God David and Salomon added many things which were not in the Tabernacle added somethings which were not in the Tabernacle as David for conveniencie caused the Priests to enter in the service of the Tabernacle when they were twentie five yeares of age whereas the Priests before did not enter in their ministerie to serve in the Tabernacle untill they were thirtie yeares of age So Salomon for conveniencie hallowed the middle court for the sacrifices because the brasen Altar could not containe all the sacrifices at that time being an extra-ordinarie sacrifice Something 's added in the Temple for signification Secondly something was added in the Temple for signification as Salomon added two Cherubims in the Temple which were not in the Tabernacle to signifie that the Gentiles were to be called and that the ministerie of the Angels should be extended to them Something added in it for order Thirdly something was added for order as David divided the Priests in foure and twentie orders but none of the Kings of Iudah else did the like neyther Iosias nor yet Hezekiah because they were not Prophets as David and Salomon were Quest Whether should any Altar be retained now in the Church or not Answ The Fathers call the Table of the Lord an Altar by allusion The fathers by allusion called the Table of the Lord an Altar but when they speake this they meane not properly of an Altar but onely they call it so because it carieth a remembrance of that sacrifice once offered There are foure sorts of Altars
leaven figured sinne of all sorts both in doctrine and manners Luk. 12.1 Matth. 16.6 1 Cor. 5.8 purge out the old leaven that is corruption in manners A Table of the Sacrifices In the burnt offering the fat and the blood the Lords the flesh all burnt and the skin the Priests The Priest got no part of that sin-offering whose blood was sprinkled upon the golden Altar In other sinne offerings where the blood was sprinkled but upon the brasen Altar the fat and the blood were the Lords and the flesh belonged to the Priest The sin offering had no meat offering or drinke offering In the peace offering the fat and the blood the Lords the breast and the right shoulder the Priests and the rest belonged to the offerer In the meatoffering a hanâfull of the flower a little of the salt oyle incense and wine offered and the Priest got the rest Sacrifices of praise soâe were to bâeaten before the Lord some in Ierusalem and some at home The offering of Iealousie had no incense in it No Sacrifice without Salt Sacrifices are eyther of reconciliation burnt offering the daily sacrifice for the whole people particular for The Priest The Prince The People Sin offering for Ignorance Error thanksgiving peace offering of Vowes Voluntarie purification Iealousie Leprosie Nazarets Consecration praises for things past deliverance present dedication to come preservation Meat offering Drinke offering Eares of Corne. Fine flower Baked in the Oven Frying pan Fornace First fruites First borne Tythes Wine Added to the Sacrifices Salt Oyle Incense EXERCITAT XIIII Of the Sacrifices in particular and first of the burnt offering A ceremoniall appendix of Command 2. Levit. 1.2 If his offering be a burnt offering c. THere were some sacrifices which were commanded by the Lord and some which were voluntarie sacrifices as free will offerings and such The sacrifices which were commanded ordinarie and instituted by God were five First the burnt offering commanded here in Levit. 1. Secondly the meat-offerings in Levit. 2. Thirdly the peace offerings Fourthly sinne offerings in Levit. 4. And lastly trespasse offering in Levit. 5.15 Of the daily Sacrifice Their daily burnt offering was a Lambe offered morning and evening Why it was called continuall and this was furnished at the charges of the common treasurie of the Temple and not by any particular man It was called Sacrificium juge the continuall Sacrifice because it was offered twise every day without intermission and although other things have this word tamid continuall joyned with them as the continuall bread Num. 4.7 the continuall incense Exod. 30.8 ãâã ãâã ãâã ãâã ãâã put for the daily Sacrifice the continuall meat offering Num. 8.16 yet commonly the daily burnt offering is meant here as Dan. 8.11 and by him hattamid the daily was taken away that is the daily sacrifice The burnt offering was a sacrifice which was all burnt to ashes except the skin and intrals ãâã ãâã ãâã ãâã ãâã Holocaustum a ãâã ãâã ãâã ãâã ãâã ascendere ãâã ãâã ãâã ãâã ãâã Sacrificium totum igne consumendum interdum iungitur cum ãâã ãâã ãâã ãâã ãâã ut Psal 51.12 et significat perfectum sacrificium a ãâã ãâã ãâã ãâã ãâã perfecit absolvit it was called gnolah from gnalah ascendere and it was called ignitum Iehovae quia igni consumendum because it was all to bee burnt with fire Levit. 1. and it had calil joyned with it Psal 51. which commeth from calal to consume calil is nor the adjective joyned to gnola for they disagree in gender but calil here signifieth mincha or the meat offering which was joyned to the burnt offering In this burnt offering they were to offer a Bullocke What was offered in the burnt offering a Ram a Lambe amongst the beasts or a turtle Dove or young pigeon of the fowles and it behoved to be a male and not a female and likewise it behoved to be without blemish to signifie that puritie and perfection which was in Christ and our perfection in him Heb. 9.13 How much more shall the blood of Christ What the burnt offering signified who through the eternall Spirit offered himselfe without spot to God purge your consciences from dead workes to serve the living God It behoved to be of the best things and the choise of the flocke to teach us to honour God with our substance Prover 3.9 and to serve him with a perfect heart 1 Chro. 28.9 When they offered their sacrifices they kept this order First The order which they keepe in brning their sacrifices after the beast was killed and layd upon the Altar to be burnt the offerer brought fine flower mixed with salt and oyle for they might not mixe the flower with water and this part of the Sacrifice was properly called Immolatio Immolare then he gave this to the Priest who layd it upon the head of the Sacrifice this was called mactatio by the Latines that is Mactare magis aucta victima macta Thirdly the Priests powred wine upon the Sacrifice which was to be burnt and this was called Libatio and the Apostle alludeth to this Libare when hee saith 2 Tim 4.6 I am libor now I am ready to be offered up Fourthly Incense was superadded to these Suffire and this was called Suffitus Allusion and the Apostle alludeth to this Ephe. 5.2 Christ hath given himselfe for us an offering and a sacrifice to God for a sweete smelling savour Lastly when the Sacrifice was burning they offered their spirituall Sacrifice with it Litare and this was called Litare precibus à Deo aliquid impetrare they prayed unto the Lord that he would accept of their Sacrifice therefore their Sacrifices were called Sacrificia vociferationis Sacrifices of shouting Psal 27.6 Of the meat Offering What was offered in the meat offering THe meat offering consisted of things without life as of fine flower oyle and incense Levit. 2.2 things which were necessarie for the use of man were offered here to the Lord as bread to eate wine to drinke salt to season oyle to cure and incense to delight the smell So Christ our meat offering is all these to us Mincha accessorium perse They had two sorts of meat offering Mincha aceessorium mincha per se Mincha accessorium was that which was alwayes joyned with another Sacrifice and a handfull of it was burnt and the rest was the Priests but that which was Mincha per se which was offered for the Priests was wholly burnt and not eaten Levit. 6.23 The flower in the meat offering was the best flower The floure which was offered in the meat offering behooved to be simila pura fine flower without any branne which signified the pure estate of Christ and all Christians in him Allusion There was oyle powred upon it and the Apostle alludeth to this 2 Cor 1.21 He that established us with you
sitting at the head of the Table The Heathen sayd of old that ãâã ãâã ãâã ãâã ãâã erant ãâã ãâã ãâã ãâã ãâã sine patre that the feast when it wanted the father it wanted the head A bad division of the peace offering The peace offering was divided betwixt God and the Priest and the people but the whore sayd Prov. 7. that she had her peace offerings by her and shee invited her lover to them was not this a strange sharing or division for God to get a part the Priest to get a part and the whore and the whoremonger to get a share but the Lord will not share with such This feast which was adjoyned to the Sacrifices was a feast of joy The feast joyned to the peace offering was a feast of mirth Deut. 16.15 Iud. 21.19 wherein they danced and it figured our spirituall mirth and joy for our redemption by Christ The Idolaters kept this feast to the golden Calfe which they should have kept to the Lord. When they offered their spirituall Sacrifices with their externall Sacrifices then the Lord was much delighted with them and he saith I have eaten my honey and my honeycombe I have drunken my wine and my milke Cant. 5.1 and he tooke such pleasure in these feasts that he invited the Church his spouse to come and eate O friends drinke yea drinke abundantly O beloved But when their Sacrifices wanted the inward Sacrifice then the Lord sayd that they offered but flesh unto him Hose 8.13 ãâã ãâã ãâã ãâã ãâã putridi facti sunt then hee loathed them but as rotten flesh Nehelahhu putridi facti sunt Psal 14.3 they are become rotten and stinking and he continueth in the metaphor they are like wine that hath lost the tast which is called vinum fugiens ãâã ãâã ãâã ãâã ãâã omnis recessit vinum sugiens when these outward Sacrifices wanted the inward see how unpleasant they were to the Lord Esay 1. I am full of the burnt offerings of Rams and the fat of the fed beasts I delight not in nor in the blood of Lambs of Bullocks or of Goates then he commeth to his smell Outward Sacrifices without the inward are offensive to all Gods senses vers 13 Incense is abomination to me then to his touch vers 14. your new moones and your appointed feasts I am wearie to beare them then to his hearing when yee make many prayers I will not heare them then to his sight ver 15. I will hide mine eyes from them Their Sacrifices were offensive to all Gods senses Of the sin-offering THe burnt offering was for all sinnes in generall ãâã ãâã ãâã ãâã ãâã Iosephus Lib. 3. Antiq. Cap. 10. the peace offering was a thanksgiving for sinnes remitted and the sin-offering was for sinnes committed for which they craved pardon the sin-offering was either hhataah or asham the first the Seventy translate ãâã ãâã ãâã ãâã ãâã and the second ãâã ãâã ãâã ãâã ãâã the first were ãâã ãâã ãâã ãâã ãâã and the second ãâã ãâã ãâã ãâã ãâã The Sacrifice which was for the sinnes of ignorance or ãâã ãâã ãâã ãâã ãâã might ascend or descend that is it was more or lesse according to the worth of the offerer Levit. 5.7 the poore might offer a pottle of flower and the rich were to offer according to their ability but in the offering which was for a willing sinne the Sacrifice did neither ascend nor descend it was alike in all So in the punishment of sinne in some sinnes the punishment ascended and descended Exod. 21.28 if a man had kept a pushing Oxe and he had killed a man he was to dye for it or the punishment might descend Sacrificium ascensionis descensionis if a summe of money was layd upon him then he might redeeme his life here the punishment was ascending and descending but if a man had killed a man willingly then the punishment non ascendebat aut descendebat but he was to die for it In the sin-offering there was no oyle or incense neyther in the Sacrifice of Iealousie No Incense in the sin-offering or in the offering of Iealousie because there was nothing acceptable to the Lord in these Sacrifices Observe that there was a Sacrifice for originall sinne Leviti 12. ãâã ãâã ãâã ãâã ãâã in errore there was a Sacrifice for sinne of error bishgagah in errore and there was a Sacrifice for sinnes of ignorance but there was no Sacrifice for wilfull sinnes There was a Sacrifice for all sinnes except for wilfull sinnes Heb. 10.36 for if we sinne wilfully after that wee have received the knowledge of the truth there remaineth no more Sacrifice for sinnes Christ prayeth for sinnes of ignorance Lord forgive them for they know not what they doe Luk. 23.34 Let us pray then with David to keepe us from presumptouus sinnes that they have not dominion over us Psal 19.13 There are severall sorts of Sacrifices prescribed for severall sorts of sinners as for the Priest Sacrifices according to the persons for the Prince and for the whole people and for a private man For the Priest was a young Bullocke without blemish The Sacrifice for the Priest which he offered for himselfe and here we are taught if the Highpriest under the Law might erre then the Pope may erre as Pope what priviledge hath hee to bee exempted from error more than the Highpriest had The Highpriest might erre and if they say because hee is the Highpriest under the Gospell therefore he cannot erre but now there is no Highpriest under the Gospel but Iesus Christ Who by his owne blood entred once into the holy place having obtained eternall redemption for us Heb. 9.12 If the Highpriests sinne made the people to sinne he was to offer a Bullocke Levit. 4.3 observe the phrase Lehashmath ãâã ãâã ãâã ãâã ãâã in reatam populi that is if he make the people sinne by his evill example so Ioab sayd to David when he caused him to number the people why wilt thou be lehashamah a cause of trespasse to Israel 1 Chro. 21.3 Secondly for the whole people The visible Church may erre and they were to offer a young Bullocke Levit. 4.13 which was the same with the Priests Sacrifice and here observe The sinoffering of the whole people that the whole visible Church may erre otherwayes the Lord would not have appointed a Sacrifice for the error of the whole people The Sacrifice of the Priest and the Sacrifice of the whole people was one to teach us how great the sinne of the Highpriest was Quest Seeing the sinne of the Highpriest was as great as the sinne of the whole people what is the reason that the people were more severely punished than Aaron who made the golden Calfe Answ Aaron did it through infirmitie Why the people more severely punished than Aaron for making the golden Calfe but the people did it willingly and wittingly
glory and beautie THe Priests were cloathed in linnen when they served in the Sanctuary Ezek. 44.17 The Priests might we are no wooll in the Sanctuary And it shall come to passe that when they shall enter in at the gates of the inner court they shal be cloathed with linnen garments and no wooll shall come upon them while they minister in the gates of the inner court and within First Allusion they had linnen breeches to cover their nakednesse Christ is he that must cover the shame of our nakednesse that it doe not appeare Reve. 3.18 they had linnen coats reaching downe to their feete linnen signifieth righteousnesse in the Scripture Revel 19.8 therefore David prayeth Psal 132.9 Allusion Let thy Priests bee cloathed with righteousnesse When they were in the Sanctuary they wore onely linnen and out of the Sanctuary they wore wooll The Iewes called a worldly minded Priest the man with the woollen cloathe the Iewes had a proverbe when they saw a worldly minded Priest they used to say there goeth the man with the woollen cloaths because he minded nothing his linnen cloathing his Sanctification and righteousnesse These cloathes reached downe to their feete and therefore Christ our Highpriest appeared having ãâã ãâã ãâã ãâã ãâã and cloathed with a garment downe to the feete Revel 1.13 Moreover they had a linnen girdle which signified truth and constancie in Christs administration Esay 22. 21. And I will cloath him with thy robe and strengthen him with thy girdle Allusion it signifieth likewise the constancie truth and perseverance of Christians Ephe. 6.14 stand therefore having your loynes girt about with truth the garments were common to the Highpriest with the rest of the Priests The Highpriest had some ornaments that were proper to himselfe first a robe of blew with bels an Ephod of Gold blue purple scarlet and fine linnen a breast-plate a Miter of sine linnen a plate of pure gold upon his forehead The Highpriest had garments proper to himselfe therefore in the second Temple when the Highpriests wanted the annointing oyle when they saw the High-priest they sayd not there goeth the annoynted of the Lord ãâã ãâã ãâã ãâã ãâã multiplicatis vestibus but there goeth the man with the many cloaths merubha begadim He had a broydered girdle which he wore about his paps therefore Christ is sayd to be girt about the paps with a golden girdle The Priests might not weare their girdle but about their breasts Reve. 1.13 So the seven Angels came out of the Temple having their breasts girded with golden girdles Reve. 15.6 and Ezek. 44.18 the Priests were forbidden to gird themselves in the sweating places that is about their loynes Obj. But it is sayd Esay 11.5 righteousnesse shall be the girdle of his loynes and faithfulnesse the girdle of his reines therefore it may seeme that he wore his girdle about his middle Answ Righteousnesse was the girdle of his loynes and fathfulnesse the girdle of his reines Why Christ was girt about the loynes and reines to signifie that there was no concupisence in Christ here or sinfull lust and he was girt about the paps with a golden girdle to signifie that his heart was holy and pure without sinne He had a plate of gold upon his forehead and holinesse to the Lord written in it and therefore he was called the Saint of the Lord Psal 106.16 The plate of gold This plate had holinesse to the Lord written in it but Zachariah prophesied that holinesse to the Lord shall be written upon the bridles of the horses Zach. 14.20 that is there shall be such holinesse under the Gospel that the meanest shall have holinesse written upon his forehead as the Priests had under the Law These priestly ornaments signified Christs Kingly The signification of the Highpriests garments Priestly and Propheticall office his Kingly office was typed by his Crowne which he wore his Priestly office was signified by the breastplate upon which he carried the names of the twelve Tribes and Vrim and Thummim the Priest did two things as the Apostle speaketh Heb. 5.1 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã things which pertained to God and things which pertained to us the things which he did from God to us were represented by Vrim Thummim and the things which he did from us to God were represented by the breastplate w herein he carried the twelve stones and his propheticall office was signified by his bels The priestly garment was put upon Aaron by Moyses The disaraying of Aaron what it meant and yet Moyses is commanded to strippe Aaron of them and disaray him The taking off of his garments and putting them upon Eleazar signified the taking awas of his office and giving it to another So when Eliakim was cloathed with Shebnas robe Esay 22.15 it signified that his office should be taken from him and given to Eliakim So the stripping of Aaron signified the disanulling of the Priesthood for the weaknesse thereof Heb. 7.14 and when he was stript of his Priestly garments for his sinnes which he had committed Num. 20.12 he and all the people were taught to expect a better Priesthood of the same of God who is perfected for evermore Heb. 7.28 and this priesthood was continued from Aaron to Eleazar and from him to Phinehas and had no end untill Christ came who was a Priest after the order of Melchizedeck the true Eleazar the helpe of God The garments which the Priest wore when he went into the holiest of all The Highpriest had other garments which he wore when he entred into the holiest of all upon the day of expiation he was all cloathed in white and having finished his service that day he layd aside these cloathes and never wore them any more and Aaron shall come into the Tabernacle of the congregation and shall put off the linnen garments which he put on when he went into the holy place shall leave them there Lev. 16.23 The Highpriest layd aside all his ornaments that day when he went into the holiest of all to signifie unto us that the Leviticall Priesthood was to be laid aside and also that Christ would give up his Kingdome to his Father 1 Cor. 15.24 that is he would not exercise the function of a mediator any more in the Church and that he would give up his personall kingdome but not his eternall kingdome The Sacrifices and ceremonies under the Law had relation to Christ All the Ceremonies and Sacrifices under the Law had relation to Christ they were but the shaddow and he was the body To his conception First the Nazarite must be sanctified in his mothers wombe to signifie that Iesus the true Nazarite should be conceived without sinne in the wombe of the Virgin To his natures Secondly his two natures were signified by the Goate that was killed and the scape-Goate and by the two Sparrowes the one killed
the other let goe So by the Angels ascending and descending upon the Ladder the Angels ascending signifying his Godhead whom they all ascend to honour and descending to minister unto him as man To his birth In his birth Mary offered for herselfe and for her Sonne to signifie that he became legally uncleane for us to purge our uncleannesse His offices King Priest and Prophet To his offices typed by the Highpriests garments and ornaments His death by the Sacrifices To his death and his lifting up upon the Crosse by the brasen Serpent his buriall by Ionas living in the Whales belly three dayes his resurrection by the firsts and therefore he is called the first fruits of them that slept 1 Cor. 15.20 and the fifty dayes betwixt the first harvest and the gathering of the full harvest signified the fifty dayes betwixt Christs resurrection and the comming downe of the holy Ghost upon the Apostles EXERCITAT XVI The Lord would not have his Priests use the customes of the Heathen Priests A ceremoniall appendix of Commande 2. Exod. 20.26 Thou shalt not goe up by steps upon mine Altar THe Israelits learned Idolatry in Egypt and their Pappes were brused Ezek 23.3 and the Prophet Ieremiah calleth Egypt a very faire Heifer Cap. 46.20 who was lascivious and wanton following Idolatry and therefore was called great in flesh Ezek. 16.26 ãâã ãâã ãâã ãâã ãâã sive ãâã ãâã ãâã ãâã ãâã aestro exagitor aestro velut immisso concito ab ãâã ãâã ãâã ãâã ãâã asilus aestrus metaphorice stimulus And Israel followed Egypt who was like a backesliding heifer Hos 11.6 the Seventy translate it ãâã ãâã ãâã ãâã ãâã like a Heifer stung with Hornets who runneth here and there so did they after their Idols therefore he threatneth that he will feede them as a lambe in a large place that is he would send the ten Tribes to captiviâie where they should have libertie enough to run as they pleased The Lord would not have them to imitate the beastly Priests of the Moabites When the Israelites were comming out of Egypt travelling towards Canaan the Lord forbiddeth them to follow the beastly Idolatry of the Moabites to discover their nakednesse as their Priests did and for this cause that they should not goe up by steps or degrees upon the Altar for their cloathes were short when they travelled through the Wildernesse with the ambulatory Tabernacle and if they had ascended by steps upon the Altar their nakednesse might have beene seene Priapus what This filthy Idolatry of the Moabites was the worshipping of Baal-peor who was also called Priapus This Priapus was a young man in Hellespont who was expelled out of the countrie as a corrupter of the youth He went into Greece where afterwards beastly filthy persons made a god of him Priapus the God of the Moabites The Moabites made choise of him also for their god and he was called Baal-peor because he was made with his nakednesse discovered this Idoll was also called miphlezeth 1 King 15.13 Horrenda statua and Idolum pudoris Hos 11.9 and 9.10 and like unto this worship was that worship of Tammuz Ezek. 8. with their ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã The Moabites choose a filthy God like unto themselves Was not this strange that they could imagine that their gods and their goddesses were such but we are not to admire this for even as the Atheist that hee may sinne the more securely fained to himselfe that there is not a God so the uncleane and filthie man imagineth a god like unto himselfe Psal 50.21 because I kept silence thou thoughtest that altogether I was such a one as thy selfe they who write of the Ethiopians say that they paint the Angels blacke and the Divels white they paint the Angels blacke because they are blacke themselves they thinke the blacke colour the most comely colour and the white the most uncomely colour So these filthie Moabites made choise of a god like unto themselves and as their god Baal-peor was a filthie god so were his Priests filthie Priests in shewing their nakednesse The more modest amongst the heathen thought it a filthie thing to shew their nakednesse and therefore they sayd Caro pro pudendis honestatis causa in scaenam sine subligaculo nemo prodeat and as they had a filthy god and filthy Priests so they had a filthy Sacrifice they offered an Asse to Priapus which was a beast of great flesh Ezek. 23.20 Afterwards this filthy Idoll was called by the Latines Deus hortorum Priapus called Deus hortorum and why because they used to commit such filthinesse in gardens and therefore they used this word hortum in re amorum when they spake of filthy and unchast lust Quod meus hortus habet sumas impune licebit Si dederis nobis quod tuus hortus habet And when they would insinuate their filthy lusts they say laegere olera legere nuces legere poma Propertius Cum quibus Idaeo legisti poma sub antro and so Virgilius Malo me Galataea petit lasciva puella The Lord commanded his Priests to weare ãâã ãâã ãâã ãâã ãâã side garments reaching to their feete and also breeches under them The Moabites are called the people of Chamos Num. 21.30 and Ier. 48. hence commeth the Greeke word ãâã ãâã ãâã ãâã ãâã and the Apostle alludeth to this Rom. 13.13 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã not in rioting and drunkennesse Conclusion The Conclusion of this is Spirituall adultery is punished with bodily whoredome because they changed the glory of the uncorruptible god into an image made like to corruptible man and to birds and fourefooted beasts and creeping things wherefore God gave them also to uncleannesse and to vile affections Rom. 1.23 EXERCITAT XVII That a woman might not weare a mans apparell A ceremoniall appendix of Command 2. Deut. 22.5 The woman shall not weare that which pertaineth to the man THe Lord knowing how prone his people were to Idolatry made a partition wall betwixt them and the Gentiles and he would have them opposite to the Gentiles in their ceremoniall worship Vide Analyses Iunij in Levit. First the Egyptians eate onely swines flesh therefore ye shall be opposite to them ye shall not eate the flesh of the Hogge they worshipped the Oxe and the Sheepe therefore yee shall eate them and sacrifice them Secondly in their apparell the Priests of Isis did weare linnen and wooll therefore yee shall weare linnen onely or wooll onely and not linsey wolsey The Iewes opposite to the Gentiles in the manner of their worship Thirdly the Egyptians had ãâã ãâã ãâã ãâã ãâã to save them from evils therefore the Lord commanded his people to weare phylacteries Fourthly in the manner of their worship they when they worshipped they looked towards the sunne rising but ye shall be contrary to them and turne your faces towards
the Arke which stood in the west end of the Temple It is a question whether this belongeth to the seventh Commandement or to the second The most hold that it belongeth to the seventh Commandement This is rather an appendix of the second commandement than of the seaventh to teach men and women modestie but if we will consider the words of the Law more neerely and the practise of the heathen it may seeme rather to be an appendix of the second Commandement In more nebuchim parte 3. for this word ãâã ãâã ãâã ãâã ãâã abhomination is spoken usually in the Scripture of Idolatry Maimone sheweth that it was the manner of Idolatrous men to stand with the imbrodered garments of women upon them before the starre Venus and the women put upon them mens armour and stood before the starre Mars and therefore it may seeme that the Lord expresly forbiddeth the woman to put upon her Celi the armour of a man Why women forbidden to put on mens armour and if it were forbidden onely to eschew filthinesse why would the Lord forbid women to put on mens armour ãâã ãâã ãâã ãâã ãâã and the men to put on womens cloathes rather then the mans cloathes putting Celi and Shimlath And Iulius Firmicus writing of the Idolatrous customes of the Assyrians saith that they worshipped Venus Men worshipped Venus with womens cloaths and women in mens armour and that it was not lawfull to the Idolatrous Priests to worship her nisi effaeminent vultum virilem sexum ornatu dedecorarent unlesse they changed their countenance and fained their sexe and disgraced themselves The ceremonies made a distinction betwixt the Iewes and Gentiles putting on womens apparell upon them And the Lord in all these ceremonials made a distinction betwixt the Iewes and the Gentiles rather than betwixt the male and female Ob. Circumcision distinguished the males from the females therefore the partition wall of the ceremonies distinguished the male from the female as well as the Iew from the Gentile Answ Circumcision distinguished the people of God from other people The females circumcised in the males but it distinguished not the male from the female for the females were circumcised in the males Gen. 34.14 we cannot give our sister to one that is uncircumcised the ceremonies were instituted then to make a distinction betwixt the Iewes the people of God and the Heathen Commandement III. EXERCITAT XVIII Of the Nazarites vow Num. 6.2 When eyther man or woman shall separate themselves to vow a vow of a Nazarite c. THere were three sorts of things separated to the Lord first the land every seventh yeare was separated to him Secondly the first fruits were Nazarites to the Lord in the originall it is ginnebhe nezirecha vuae separationis as the Seventy translate it or sanctificationis tuae as the Chaldee paraphrast hath it and thirdly Three sorts of things separated to God was nazareatus personae a separation of persons to God ãâã ãâã ãâã ãâã ãâã A separation of persons againe was eyther of men or women Num. 6.2 women Nazarits as Sampsons Mother was a Nazarit Nazareatus terra fructuum personaram when they vowed themselves this wayes Nazarits they were sayd Iaphli to doe some admirable or rare thing ãâã ãâã ãâã ãâã ãâã admirable esse So Nazarits according to their ages as they were adulti Nazaraus adultus juvenis pârvulus Iuvenes or parvuli young men as Amos 2.11 they gave the Nazarits wine to drinke or little ones as Samuel Nazaraus seculi dierum Nazarits againe were eyther Nazaraei saeculi or Nazaraei diaerum Nazaraei seculi were those who were perpetuall Nazarits and might not be redeemed nor change their vow such as were Samuel Sampson Iohn the Baptist and Iames as Clemens testifieth these Nazarits some of them were separated to the Lord by the vow of their mother as Samuels mother vowed him a Nazarite from his conception min nagnaro as soone as he stirred in his mothers bellie The Child shall be a Nazarite from the wombe to the day of his birth Iudg. 13.7 that is ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã movere from the time of his conception and from the time of his birth but when it is sayd Act. 3.2 he was lame from his mothers wombe here both the time of his conception and his birth are comprehended So Galat. 1.15 who separated me from my mothers womhe that is from the time that my mother conceived me So Psal 22.10 I was cast upon thee from the the wombe that is from the time that she conceived me So Iere. 1.6 Psal 58.3 the wicked are estranged from the womb they goe astray as soone as they be borne here from the wombe signified the time from their conception Nazzaaei dierum were those who vowed themselves a time onely but after the time was expired they were no more Nazarites The vow of the voluntary Nazarit lasted but thirty dayes as the Iewes gather Mamone of his treatise of entring into the sanctuary Cap. sect 8.14 Absolon polled his head the thirtieth day of his vow so did the voluntarie Nazarite say they and the inferiour priests shaved their heads every thirtieth day Those who were separated to be Nazarits were commanded to absteine from three things first from wine secondly from touching of the dead and thirdly that no rasor should come upon their head to cut their haire They are commanded not to eate the kernell of the raisin secondly not to eate the raisin It selfe and thirdly not to drinke the wine as they might drinke no wine so neither might they drinke ex maceratis vuis quas ãâã ãâã ãâã ãâã ãâã or secundaria vina vocat Plinius So they might drinke no vineger the Seventy ãâã ãâã ãâã ãâã ãâã as made of apples dates c. so a vino hordei as Athenaeus calleth it They were commanded to absteine from wine and strong drinke wine here is put before strong drinke Scriptura enim nominat genus quandoque post speciem Regula the Lord saith Amos 2.11 he raised up of their young men for Nazarits but vers 12. they gave their Nazarits wine to drinke they should have learned abstinencie from the Nazarits but they intised the Nazarits to drinke wine contrary to the Law The use that we may make of this is first to shew us that it is a sinne to be partaker of another mans sinnes Psal 50.18 when thou sawest a theefe then thou consentedst with him and wast pertaker with the adulterer Secondly not onely to be partaker but approve the same Rom. 1.32 thirdly it is a greater sinne to be examples to others in sinne as Iud. 11. woe be to them for they have gone in the way of Cain but it is the greatest sinne of all to provoke others to sinne as here they provoked the Nazarits to drinke wine and gave them wine to drinke Secondly they
were commanded to absteine from the dead and not to come neare their fathers brethren or sisters if they were dead if a man dyed suddenly by them they were defiled and if they touched but one who touched the dead they were defiled the same holinesse was required of them that was required of the highpriest to absteine from the dead Maimone in his treatise of mourning cap. 3. The Iewes say if the Highpriest had lighted upon a dead bodie in the way hee might defile himselfe and bury the dead being alone and none to helpe him So they say if an inferiour Priest and a Nazarite were walking together if he had beene but Nazaraeus dierum he was to burie the dead because his holinesse was not perpetuall but if he had beene a perpetuall Nazarite then the inferior Priest was to bury the dead and not he because as great purity was required in the perpetuall Nazarite as in the Priest concerning the dead Quest Did not Sampson sinne being a Nazarite by touching of the dead bodies and taking off their cloathes Answ He did this by the singular direction of the spirit of the Lord so he dranke of the water which flowed out of the law bone of the Asse and eate of the honey which was in the dead Lion which were al unclean by the law The heathen Priests learned of them not to touch the dead Seneca consolatione ad Marcian cap 15. the Flaminian Priests might not put shoes upon their feete of the leather of that beast which dyed of it selfe and if a Priest happened to have a funerall oration before the dead corpes he used to stretch a vaile betwixt him and the corpes that he might not see it Non licebat Flamini Diali tibias funebres-audire nec locum in quo bustum erat ingredi A Flaminian Priest might not heare the sound of the pipes which were at burialls neither might he come into that place where there was a grave The third thing was this that no Rasor came upon their head they suffered their haire to grow ãâã ãâã ãâã ãâã ãâã intonsi therefore they were called ãâã ãâã ãâã ãâã ãâã they were called ãâã ãâã ãâã ãâã ãâã vel intonsi and if they were voluntary Nazarits no Razor might come upon their heads untill the vow was expired and then their haire was cut and cast under the Altar burnt but if they were perpetuall Nazarits there came never a razor upon their head but their haire was onely cut about and this was cincta caesaries Dalila cut off Sampsons haire yet he ceased not to be a Nazarit for the Angell said that he should be a NaZarit unto his death The haire was a signe of strength and as long as Sampson kept his haire hee kept his strength and God threatning to weaken the estate of his people useth this similitude that he will shaue the haire with a razor Esay 7.20 In the same day shall the Lord shave with a razor When the voluntary Nazaret vowed a vow for thirty dayes and in the meane time defiled himselfe by touching of the dead if the whole time had beene spent to one day and then if he had touched any uncleane thing ãâã ãâã ãâã ãâã ãâã all these former dayes were reckoned nothing to him Iob. 3.6 Naphal fugient aut dilabentur Onkelos inutiles erunt Perire diem ad embolismum pertinet or let let them be reckoned amongst the intercalar dayes which were not numbered amongst the dayes of the yeere and he was to begin his vow anew againe so it is in the course of our sanctification when we haue gone on a while in it and then fall into some great sinne in that case we are to begin our sanctification anew againe Act. 7.42 O yee house of Israel have ye offered to me slaine beasts and sacrificed by the space of forty yeeres in the Wildernesse They offered to the Lord sundry times in the Wildernes according to his ordinance but because now they fell to worship Idols therefore the Lord reckoned the former sacrifices as though they had not beene offered to him When the Israelites had travelled to the confines of Moab to Kadesh-Barnea they fell a murmuring there against the Lord therefore the Lord brought them backe againe after that they had passed sixteene stationes Num. 33.20.35 To the red Sea in which they were baptized 1 Cor. 10.2 So when we fall from the Lord we are to returne backe againe to our Baptisme and first vow And he came and dwelt in Nazaret that it might be fulfilled which was spoken by the Prophet Matth. 2.23 And he shall be a Nasarit to the Lord. Quest How were these two accomplished in Christ he was called both a Nasarit and a Nazarit Answ Christ was a Nazaret the true branch of the roote of lesse Nazaraus votâ Nazarenus habitatione and he was a Nasarit truly separate to the Lord and Satan acknowledged him to be ãâã ãâã ãâã ãâã ãâã Luc. 4. As SampsoÌ was ãâã ãâã ãâã ãâã ãâã sanctified to the Lord in type ãâã ãâã ãâã ãâã ãâã he was both ãâã ãâã ãâã ãâã ãâã et ãâã ãâã ãâã ãâã ãâã est ãâã ãâã ãâã ãâã ãâã sanctus and he was ãâã ãâã ãâã ãâã ãâã oriundus ex Nazaret and in the title of Christs Crosse there was an allusion to that plate of gold which was upon the forehead of the high Priest and therefore Aaron was called the Saint of the Lord because he had holinesse to the Lord written in his forehead that plate of gold was called Nezer it had written upon it ãâã ãâã ãâã ãâã ãâã which is ãâã ãâã ãâã ãâã ãâã Exod. 30.39 It was written that is ingraven in the plate Christ was that true Nazarit holy blamelesse and undefiled we are to marke that the Seventy to facilitate words and to make them the more easie to be pronounced write the words different from the Hebrew as they say Samaria for Shemron so Solomon for Shelomoh so Nasareus for Nazareus the devil being well acquainted with all languages could cal Christ ãâã ãâã ãâã ãâã ãâã putting S for Z so in the inscription upon the Crosse they call him that Nasarit or Nazarit Ob. But Christ did drinke wine therfore he cannot be called Nasarit but Nazarit onely Answ He was not a legall Nasarit for he fulfilled that in his forerunner Iohn the Baptist but he was the true Nasarit separated from sinners the Iewes in contempt called Christ a Nazarit and so Iulian the apostate called Christ a Galilean because Nazarit stood in Galilee and it was for this that the Christians were called at the first Nazaraei but afterward their name was changed at Antioch and they were called Mesichijm Christiani From the cutting of the Nazarits haire they brought in shaving of the heads in the Christian Church and they said that long haire signified superfluity in manners hence came this speech afterwards Tonso capite fieri monachus
judaizing in this point Commandement IIII. EXERCITAT XIX Of the Passeover Levit. 23.5 In the fourteenth day of the first moneth is the Lords passover How the Passeover pertaineth to the fourth Commandement THe passeover as it was a sacrifice and a sacrament it is an appendix of the second Commandement but the time of it set downe here is an appendix of the fourth Commandement The word Passeover taken diversly This word Passeover is taken sundry wayes in the Scripture First for passing over because the Angell passed over the houses of the Israelites and destroyed them not Exod. 12.11 It is the Lords passeover Secondly Passeover is taken for those actions which were done about the passeover as killing the lambe sprinkling of the blood eating of it and such Matth. 26.17 Thirdly for the feast which was annexed to the Passeover 2 Chro. 35.11 They killed the Passeover and the Priests sprinkled the blood c. This was for the feast of the Passeover Fourthly for the Lambe killed at the Passeover Matth. 26.19 And they made ready the Passeover That is the Lambe which was killed at the Passeover so Marc. 14.12 They killed the Passeover Lastly for the time of the Passeover as Luc. 22.1 They had in this Passeover unleavened bread a Lamb bitter herbes and a cup in which they did drinke First they had unleavened bread The unleavened bread called the poores bread this unleavened bread was panis pauperum the poores bread Deut. 13.6 Yet the Lord taketh this unleavned bread for the Sacrament it was a great change Why they had unleavened bread in the Passeover when Moses rod which was the shepheards rod was made the rod of the Lord so this was a great change when he tooke the poores bread and made it this bread of his Sacrament they were commanded to eate the bread in remembrance of their hastening out of Egypt when they had no leisure to ferment it but Christ changed it to another sort of remembrance to be a memorall of his death in the Sacrament 1 Cor. 11 24. Doe this in remembrance of me It must be unleavened bread for leavened bread signified either Hypocrisie or malice David calleth a wicked man A leavened person Psal 71.4 So a leavened heart Psal 73.21 So Matt. 16.6 Beware of the leaven of the Pharisees and 1 Cor. 5.7 Purge out the old leaven Then they eate it with bitter herbes Why eaten with sowre herbes to put them in remembrance of their affliction in Egypt and Ieremiah seemeth to allude to this Lament 3.15 Allusion He hath filled me with bitternesse he hath made me drunken with worme wood Quest Whether was the cup in the paschall supper a Sacramentall Cup or not Answ Not Whether the Cup in the Passeover was a Sacramentall Cup or not for there is no mention made of it in the institution the Lord commandeth to take a Lambe unleavened bread and bitter herbes but not a word of the Cup wherefore this cup was but their common Cup in which they used to drinke It may be said Obj. that the Master of the familie blessed this Cup. Answ This was not constitutiva sanctificatio but invocativa Sanctificatio Constitutio Invocatio it is constitutiva invocatio that maketh it a Sacrament accedat verbum ad elementum et fiet Sacramentum saith Augustine and when it wanteth the word of institution then it cannot be a Sacrament it is true that Christ transferred this cup Many things that are common changed to a holy use and made it Sacramentall under the Gospell but it was not sacramentall under the Law it was onely a common cup the water which they dranke out of the Rocke was a Sacrament to them 1 Cor. 10.4 and it was also common water for their beasts drunke of it So this was but a common Cup to them but Christ made it Sacramentall somethings againe which were Sacramentall to them were common at Christs Supper as the eating of bitter herbes Last it was not a Sacramentall Cup for the blood of the Paschall Lamb signified the blood of Christ there are not two things appointed in the Sacrament to signifie one thing What things were proper to the Passeover in Egypt and what proper to it in Canaan Things proper to the Passeover in Egypt were first they eate the Passeover in their severall houses when they were in Egypt but afterwards they were bound to eate it in Ierusalem onely Deut. 16.5.6 2 Chro. 35. Secondly in Egypt the blood was sprinkled upon the Lintels of the doores but afterwards it was sprinkled upon the Altar 2 Chro. 35. and then the Master of the house caused to bring backe the Lamb to his house and eate it with his family Luc. 22.7.8 Thirdly in Egypt they stood when they eat the Paschall Lambe with their loines girt and their staves in their hands to signifie that they were to make haste away Allusion and Esay alludeth to this Esay 52.12 For yee shall not goe out with haste nor goe by flight but when they came to Canaan they sate when they eate the Passeover Quest Their sitting at the Passeover was not a significative Ceremony Whether was their sitting a significative ceremony or not when they eate the Passeover in Canaan Answ Seven memorable Passeovers Not it was onely after the custome of men when they sit to eate meat There were sundry memorable Passeovers The first in Egypt the second in the Wildernesse the third in the dayes of Ioshua Cap. 5.10 the forth in the dayes of Hezekiah 2 Chro. 30. the fift in the dayes of Iosiah where there was not such a Passeover holden from the dayes of the Iudges that judged Israel nor in all the dayes of the Kings of Israel 2 King 23.22 The Sixt after they returned from the captivity Ezra 6.9 The last Passeover was that which Iesus kept with his Disciples Luc. 22. where he put an end to the Passeover and instituted his owne Supper in the place of it Quest Whether was the Lambe which was killed at the Passeover a Sacrament or a sacrifice Answ The most hold that it was not a sacrifice and their reasons are these Reas 1 First it might be killed by others than by the Priest therefore it was not a Sacrament Reas 2 Secondly Exod. 8.26 It was abhomination for the Israelites to sacrifice in Egypt but the paschall Lambe was eaten in Egypt therefore the paschall Lambe was not a sacrifice Reas 3 Thirdly a Sacrament differeth from a sacrifice for in a sacrifice we offer to God and in a Sacrament wee receive from God the Paschall Lambe was a Sacrament therefore it could not be a sacrifice Reas 4 Fourthly that which was eaten of the sacrifice was eaten onely in the Temple but the Paschall lambe was eaten out of the Temple therefore it was not a sacrifice Answ Now for answer to the first after that they came out of Egypt and the priesthood was setled the
to the feast of the Tabernacles and Ioh. 2.37 it is called the last and the great day of the feast Besides these legall feasts in this moneth they had likewise on the fourth day the fast of Godaliah and upon the twenty third day was festum latitiae legis et benedictio They had but one feast in the Moneth Nisan and one in Iair the Pentecost So the Lord commanded that the Land should rest in the seventh yeere and every seventh seventh in the Iubile The lanâ was laboured six yeeres and these yeeres were called Anni georgici The land was to rest the seventh yeere ãâã ãâã ãâã ãâã ãâã this was called annus shemittah from Shamat liberum demittere and not to seeke any due of it for those who laboured the ground to seek fruit of it every yeere was too much and gave no time of rest to the ground The Lord taught the Iewes sundry things by the resting of the Land What things the Iewes were taught by the rest of the seventh yeere for as the Sabbath day taught them that as they were the Lords they behoved to cease from their owne workes to doe his worke So the Sabbath of the seventh yeere taught them that both they and their land was the Lords and therefore it was to rest Secondly this yeere taught them to depend upon the Lords providence for the Lord promised his blessing upon the sixt yeere that the Land should bring out for three yeeres Levi. 25.20 Thirdly this yeere was a signe to them of their eternall rest Lastly he instituted this yeere to teach them to be pitifull to the poore for those things which grew of their owne accord that yeere were alloted to the poore and to the strangers Quest How could they live seeing the land rested the seventh yeare Answ The Lord answered Levit. 25.21 How God blessed the sixt yeere that it served for three yeeres Thar he should so blesse the sixt yeere that it should serve for three yeares and here we may see how the promises were fulfilled which were made Levit. 26 10. Ye shall bring out the old because of the new that is there shall be such plenty of new that yee must bring forth the old to make roome for it and that is that which Amos speaketh cap. 9.13 Haebraice ãâã ãâã ãâã ãâã ãâã a specie in speciem et chaldaice ãâã ãâã ãâã ãâã ãâã ab anno in annum Arator apprehendet messorem the plowman shall ever take the reaper that is the old and the new shall meete together So Psal 144.13 That our garners may be full affording all manner of store but the Chaldee Paraphrast paraphraseth it Affording corne from one yeere to another The fertility of the seventh yeare was not meerely naturall Here we may observe that this fertility of the seventh yeare was not merely naturall but proceeded from the blessing of God Secondly all those who rested the seventh yere from their labours yet they wanted nothing but it was supplied by the blessing of God Mal. 3.10 Effundam vobis vsque ad non sufficientiam that is that yee shall not have vessells to containe the oyle and the wine nor garners to containe the corne which I shall bestow upon you Never man suffered any losse in Gods service So those who abstaine from their labours upon the Sabbath it shall never impoverish them for the blessing of God upon the weeke dayes shall supply all their wants so the Lord promised when they shall goe up to Ierusalem to serve him at their feasts that he would keepe their land from the incursion of the enemies Exo. 34.24 and we see Iosh 5.2 When they were circumcised the Lord strooke such a feare and terror in the hearts of the Canaanites that they durst not touch them as Simeon Levi killed the Sichemites when they were newly circumcised never man yet got hurt in the service of God He shall still find the Lords protecting Hand and blessing in his service When hee sent out the seventy Disciples without purse scrip and shooes he said Lacked ye any thing and they said Nothing Luc. 22.35 Nebuchadnezzer shall not want a reward for his service which he did to the Lord albeit he was an heathen for hee got the Land of Egypt for his wages Ezek. 29.20 The next priviledge of the Sabbaticke yeare was this Deut. 14.1 Debts were payed in the seventh yeare that mens debts were pardoned to them if they became poore and had nothing to satisfie but not if they had sufficient to pay then they were bound to satisfie and if they were poore the Lord commanded to lend unto them Deut. 15.19 although the seventh yeare was at hand but that which was borrowed for necessitie onely was not to be restored and the naturall Iewes had onely this priviledge but not the Proselytes The third priviledge of this yeare was this Servants were set a liberty this yeare Exod. 21.2 He shall goe out free in the seventh yeere paying nothing to wit if he was an Hebrew servant but if hee was not an Hebrew servant but a stranger then he was to serve untill the yeare of the Iubile Levit. 25.4 The fourth thing which was done in the seventh yeare The Law was publikely read this yeare the Law was publikely read Deut. 31.10 Quest Whether or not kept they alwayes these sabbaticall yeares Answ Not Ier. 34.14 therefore the Lord plagued them with divers plagues and especially with barrennesse of the sixt yeare 2 Mach. 6.43.49 Quest When began this yeare of the rest Answ Some hold that it began after the land was divided by Lot At what yeare the first Rest began but seeing the Land was twise divided by Lot first in Gilgal Ioh. 14. Secondly in Siloh a few yeares after because the first division was not perfected this account of the seventh yeare seemeth to begin at the latter division of the Land Ios 18 2. Quest What time of the yeare began this rest of the seventh yeare Answ From Tishri and not from Nisan At what time of the were this Rest began for if it had begun in Nisan then they should have lost two Harvests first they might not cut downe the Corne which was growing upon the ground in Nisan and then secondly they might not sow in Tishri and so they should have lost both the Harvests Exod. 23.16 and 34.22 but the Lord saith Levit. 25.27 Yee shall sow the eighth yeare therefore they wanted but one sowing and one Harvest Of the Jubile ãâã ãâã ãâã ãâã ãâã Produxit eduxit Their great Sabbaticall yeare was the yeare of the Iubile It was called the Iubile from Iobhel or hobhel deduxit or produxit because it brought men backe againe to their first estate the Seventy translate it ãâã ãâã ãâã ãâã ãâã because they were brought backe to their first estate and Philo Iudaeus calleth it ãâã ãâã ãâã ãâã ãâã restitutio and Iosephus ãâã
of the children of Israel and ye shall give thereof the Lords heave offring to Aaron the Priest out of all your gifts yee shall offer c. Thirdly to what end they were payed the tithes were given as a signe of homage and thankfullnesse to God Prov. 3.9 Honour the Lord with th y substan Why the tithes were payed and with the first fruits of all thine increase and as Kings have their tributes payed unto them for the maintenance of their attendance Rom. 13.6.7 So the Lord will have his tribute payed to him for the maintenance of his servants the Priests therefore the tithe is called his heave offering Levit. 27.30 and before the Law was given Iacob payed them to the Lord Gen. 28.22 Aâraham and Iacob payed tithes before the law and Abraham the tenth generation from Sem payed them to Melchizedecke the Priest and the Lord appointed them for the Priests Num. 18.28 Now that we may understand what great plenty and a boundance the Levites had who had the Lord for their portion Num. 18.20 Deut. 18.2 Ezek. 44.28 The great plenty which the Levite had for their service Let us consider what they had in particular First they had a part of the meatoffering called Mincha Secondly they had a part of the peace offering the breast and the shoulder and skin of the burnt offering Num. 18.18 Levit. 7.13 Thirdly they had the first fruits of the Corne of the wine and of the oyle Reshith prestantissimum ãâã ãâã ãâã ãâã ãâã primitie primitiââum ãâã ãâã ãâã ãâã ãâã primitiae the best of them and the fat of the oyle Num. 18.12 Deut. 18.4 and they had Biccurim the first fruits The difference Betwixt Biccurim and Reshith was this Reshith were the first fruits which the Levites tooke from the people but Biccurim were the first fruits which the people presented to the Lord and the Lord gave them to the Priests Num. 18.13 What so ever is first ripe in the Land shall bee thine Reshith was the first of the first fruits and Biccurim were the first fruits themselves It was not determined by the Law how much they should offer here What every one was to offer of their first âruits but the Doctors of the Iewes determined afterwards that none should offer lesse than one of sixty and none should offer more than one of forty and the middle sort one of fifty and they called him who offered one of sixty ãâã ãâã ãâã ãâã ãâã Oculus malus ãâã ãâã ãâã ãâã ãâã Oculus bonus ãâã ãâã ãâã ãâã ãâã Oculus inter utrumque the man with the evill eye or the covetous eye or the covetous man Prov. 23.6 eat not the bread of him who hath an evill eye that is of a covetous man and he who payed one of forty they called him the man with the good eye Ecclus. 35.8 Give the Lord his honor with a good eye and diminish not the first fruits of thine hand and he who payed one of fifty they called him the man with the middle eye ãâã ãâã ãâã ãâã ãâã Oblâto magna This was called Tereumah Gedolah the great heave offering by way of excellency and they payed this not onely of things commanded in the Law but also of their oates Lentiles and fitches although these served not for the sustentation of man but onely in time of famine mine to satisfie their hunger yet they payed them and they payed also tithe of Anise and Mint which did grow in their gardens which our Lord doth not blame Matth. 23. for he addeth these things yee should have done all these because they were not determinated by the law they gave at least to the Priests the sixty part so they gave the sixty part of their wool in their Tereumah Gedolah to the Priest The Priests and Levites had the fâeeâill offerings and the estimation of male and female and according to their abilitie and sexe Besides these first fruits which they were bound to pay they payed likewise free will offerings Levit. 7.16 So when they made a singular vow they were valued according to their age and according to their sexe Levit. 27.3.4 The estimation of the male from twenty yeare old even unto sixty was fifty Shekels of Silver after the Shekell of the sanctuary and the estimation of the female was thirty Againe from five yeare old to twenty the estimation of the male was twenty Shekels and of the female ten Thirdly from a moneth old to five yeares old the estimation of the male was five and the female was three Shekels of silver Fourthly if they were past sixty yeares and above the estimation of the male was fifteene shekels and of the female ten shekels Fiftly the poorer were valued after the valuation of the Priests according to their ability and all these came for the maintenance of the Priests So they had a part of things consecrated Levit. 7.35 Num. 18.13 The Levites had the tenth part of all the fruits which did grow in Israel then the Priests got Decimas Decimaâum the tithe of the tithes from the Levites the husband man payed to the Levites the tenth of his whole encrease ãâã ãâã ãâã ãâã ãâã Decima prima ãâã ãâã ãâã ãâã ãâã Decima ex Decima and this was called Magnasar rishon the first tithe and the Levites payed out of this the tenth to the Priests which was the hundreth part of the husband mans increase Magnasar min Hamagnasar decima ex decima The third tithe was given to the poore and it was the ninth part of the whole increase Tobit 1.7.8 It was called Magnasar shani the second tithe ãâã ãâã ãâã ãâã ãâã Decima secunda vel secundi anni ãâã ãâã ãâã ãâã ãâã Decima tertia vel tertij anni and in the first and second yeare this tithe was reserved by the husband man and either taken up to Ierusalem or else sold and put in mony that the Levite the widdow and the poore might eat of it there at the three great feasts and it differed nothing from the tithe of the third yeare but onely in the use as Maimony sheweth and every third yeare it was given to the poore but every first and second yeare it was given to the Priest and to the Levite and to the widdow and they did eate it before the Lord in Ierusalem by this we may perceive how the husband-man payed the ninth part of his whole increase every yeare Let us put this case The husbandman paid the most part of his increase a husband-man hath an hundreth and two logs of oyle of this he was to pay two to the Lord which was his Tereumah Gedolah and this was one of fifty and then ten to the Levites and nine of the hundreth to the poore for the second tithe so that of an hundreth and two logs he payed twenty and one which was the fift part of the hundreth and some more They had
out of the Sanctuary Ezek. 44.17 and so by their meates putting a distinction betwixt clean and uncleane and so by their houses when he commanded the Law to be written upon the posts of their doores and by the Battlements to be put about their new houses and so by their husbandry when he commanded them not to plow with an Oxe and an Asse and not to sow their fields ' with divers sorts of seede So by their flocks to offer their first borne of them to him and here when they were walking in the fields if a birds nest were before them in the way either in a tree or upon the ground they were commanded to spare the damme to teach them reverence to their Parents wheresoever they lookt they had some instruction before them He forbiddeth them to kill the Damme and the yong ones together Why God would not have the Iewes to kill the Damme with the yong ones he commanded them to eate flesh after the flood but here he would restraine their appetite that they should not kill both the Damme and the yong ones and which is more the Lord forbiddeth when they are about to sacrifice that they kill not the Cow or the Ewe and their young ones both in one day Levit. 22.27 So the Iewes say that they might not kill the damme upon the young ones although it were for cleansed of the Leprosie Lev. 14.4 And if he will not have this done for his owne worship farre lesse will he have men do it for their own private use God will have mercy and not sacrifice Matth. 9.13 he forbiddeth them to kil the Dam but they might take the young ones he will not have them like the Pythagoreans who thought it unlawfull to kill any beast or fowle neither will he have them like Barbarians who kill all without respect but he will have them kill the young ones and spare the old to teach them reverence towards their parents No creature but man may make use of it there is no creature but man may make some use of it either to make it the object of his pity or else to imitate it as the Storke the Crane and Swallowes Who know their times Iere. 8.7 yea the Lord sendeth the sluggard to the pismire to learne Prov 6.6 Honour thy father and thy mother is the greatest Commandement in the second table and it hath this promise annexed unto it that they who honour their parents shall live a long life and here the Lord joyneth it to the meanest of all the Commandements which the Iewes call Praeceptum leve the Lord set the ceremonies Sejag Latorah as a hedge about the Law ãâã ãâã ãâã ãâã ãâã and as the hedge is a fence to keepe out beasts so were these ceremonies set as a hedge to keepe the Iewes that they should not breake in to violate the morall This law to spare the Damme upon the yong ones binds us not now If a man should find a bird fitting in this land upon her yong ones he is not bound by this Law to spare her more then he is bound when he reapeth his field to leave the gleanings ungathered yet he is bound by the Morall Law to shew pity to his beast and so upon the foule neither could he promise to himselfe longer life if he should doe so but onely he must looke to the morall precept which obligeth man still when these ceremonies are abolished Object It may be said where the reason or the promise annexed to the Law is perpetuall there the law is perpetuall but this promise is perpetuall long life to the obedient child therefore it might seeme that this law is perpetuall How the promise is annexed to this ceremoniall precept and to the morall precept Simile Answ The promise is properly annexed to the morall Law and but accidentally to the ceremoniall Law a father hath a child whom he mindeth to make his heire he biddeth his child doe such and such things which are but trifles and then he promiseth unto him the inheritance there are more weighty conditions included in this promise but for the childs nonage and because as yet he is not capable of the greater conditions therefore his father setteth downe those meaner conditions unto him the inheritance is promised unto him especially if he observe the maine conditions but the meaner are set downe for the present to him so dealleth the Lord with the Iewes here The keeping of the whole Commandements hath this promise of long life annexed unto it Prov. 3.1.2 my sonne forget not my law but let thine heart keepe my Commandements for length of dayes and long life and peace shall they adde unto thee so Deut. 8.1 and 30.16 But it is more particulary annexed to this Commandement and it is called the first Commandement with promise Ephes 6.2 Commandement VI. EXERCITAT XXVI That the Jewes might eat no blood A ceremoniall appendix of Command 6. Deut. 12.24 Thou shalt not eate it thou shalt powre it upon the earth as water The blood is not the forme to the body THe Lord forbiddeth the Iewes his people to eate blood because the life is in the blood the blood is not the forme to the living body because one body cannot be the forme to another neither is it a part of the body for it nourisheth the rest of the body and one part nourisheth not another and it is more excellent than milke melancholly or marrow for they have their residence in some particular parts of the body but the blood is dispersed through the whole body and none of those are profitable to the body unlesse they be mixed with blood Why the life is said to be in the blood The life is said to be in the blood because the naturall heat is preserved in the body by blood the blood it selfe is a thing naturally cold and it is the heat of the spirits which commeth from the heart that heateth the body and the blood but keepeth in the heat as a mans cloathes doe quae non calefaciunt sed recalefaciunt it but keepeth in the spirits which are in the heart but when the blood is let out then the spirits faile and the blood is congealed Although the soule be said to be in the blood The blood is not the seat of the soule yet we must not thinke that the blood is the seat of the soule because the seat of the soule is some principall member of the bodie but the blood is not a member of the body the seat of the soule is a firme and a permament thing and it hath sense especially the Touch but the blood in it selfe hath no sense wherefore it is not the seat of the soule but the common instrument and Vehiculum which carieth the spirits The life is in the blood The passions shew themselves in the blood all the passions of man shew themselves in the blood as the blood is hote with
this for the Apostle saith 1 Cor. 7.37 If her husband be dead she is at liberty to marry whom she will onely in the Lord Rom. 1 Tim. 5.14 Let the younger Widdows mary Therefore Mamzer here signifieth him qui ex incerto patre et certa matre natus est whose mother is knowne but not his father The second thing to bee considered is this what is meant by entring into the Congregation To enter into the Congregation What is meant by entring into the Congregation is to beare charge amongst the people of God and this is expressed by going out and in before the people Deut. 31.1 I am too old to goe out and in before this people so Act. 1.21 All the time that Iesus went out and in amongst us this is to have a charge over the people and in this sense the Bastard might not enter into the Congregation that is hee might have no charge nor beare rule amongst the people of God To beare charge expressed by dwelling Sometimes to beare charge amongst the people of God is expressed by dwelling amongst them as 1 King 3.8 To dwell among the people what Thy servant is in the middest of thy people whom thou hast chosen that is he raigneth amongst them and ruleth them and so Psal 101.2 So to dwell amongst the people is to bee esteemed and to bee in account amongst them Gen. 23.10 Ephron dwelt amongst the children of Heth that is he was a Ruler and a Prince amongst them and in this sense the bastard might not dwell amongst the people of God Sometimes to dwell among the people is to dwell safely among them so the Shunamitish Woman said to the Prophet when he offered to speake to the King and to the captaines for her I dwell among my people 1 King 4.13 that is I dwell safely among them and no man doth me harme and in this sense a bastard might enter into the congregation To enter into the Congregation is to enioy all the priviledges of the people of God Againe to enter into the Congregation is to enjoy all the priviledges that the people of God enjoyed and in this sense a Bastard might not enter in the Congregagation Nehemiah findeth fault with the children of Israel because they married with the Moabites and he giveth the reason because the Ammonite and the Moabite should not come into the Congregation for ever Nehe. 13.1 So by the like reason the Bastard might not enter into the Congregation unto the tenth generation therfore they might not marry with them Iosh 23.7 Ye shall not come among the Nations that is ye shall not marry with them there were many other priviledges which the Israelites enjoyed whereof the Bastard was not capable the Israelite had this priviledge to be set at liberty the seventh yeare So they might not take Vsury of an Israelite these priviledges the Bastard had not When he is secluded from the Congregation The Bastard was not secluded from the worship of God here it is not meant that he is secluded from the worship of God but by Congregation here is meant their civill society and meeting Act. 19 39. It shall be determined ãâã ãâã ãâã ãâã ãâã in a lawfull congregation that is in a civill meeting they were admitted to the Temple and to the worship of God Obj. Zach 9.6 A Bastard shall dwell in Ashdod therefore it may seeme that they might not come to the Temple of God Answ By Bastard here is meant any vile or wicked man A Bastard put for any vile person that is not regenerate by the seed of grace Vnto the tenth generation that is he should never enter Nehem. 13.1 This Law was ceremoniall and when the ceremonies were in force it was not meant of all sorts of Bastards There are three sorts of impurity set downe in the Scriptures which defile the children Three sorts of impurities the first is peccatum innatum that is originall sinne and all the children of men are equally defiled with this both those who are begotten in marriage and those who are begotten in adultery the second sort of impurity which the children doe contract is legall impurity and this is peccatum agnatum Impuritas innata agnata imputata if the woman had vowed her childe to be a perpetuall Nazarite to the Lord if she had drunken any strong drinke after the child was quicke in her belly she defiled the child and he might not be a Nazarite this was but a ceremoniall uncleannesse which hindered him that he might not enter into the Congregation So if there were defects in the Priests birth Defectus natalium persona conjugij person and marriage which hindred him that he might not enter into the Congregation First if he had been basely borne he might not enter into the Congregation So if there were any defect in his person or blemish in his body and the Canon law imitateth that yet and calleth it ImpedimentuÌ CanonicuÌ Impedimentum canonicum or irregularity especially if he wanted his left eye that they call oculum Canonis ãâã ãâã ãâã ãâã ãâã The third was defectus conjugij Levit. 21.7 he might not marry Hhalelah a profane woman such a one as was repudiat from her husband or one borne of a whore or a widdow Ezekiel chapt 44. verses 21 22. All these were called Hhalelah profane And a Priest that married such a one might not enter into the Congregation to serve before the Lord No defects in a mans person or birth doe hinder him from entring into the Congregation under the Gospel this was impuritas agnata that hindered the Priest Vnder the Gospel if a man should lacke an arme or a leg he might notwithstanding of this enter into the Congregation as an Eunuch is admitted to stand before the Lord Esay 56. And if the defects of a mans person and of his marriage doe not hinder him to stand before the Lord so neither doe the defects of a mans birth although he be basely born yet he may enter into the congregation Imputed uncleannesse of two sorts The third sort of impurity which defileth a man is imputed uncleannesse and it is of two sorts either before God or before the Magistrate Before God the Lord may visite the sinnes of the fathers upon the children who are begotten in holy marriage much more may he visit the sins of the fathers upoÌ the childreÌ who are begotten in whoredom The Lord sometimes punisheth the whoredomes of the parents upon the children I will not have pitty upon her children because they are the children of fornications Hos 2.4 And so he visited the whoredomes of Iezabel upon Ioram 2 Kings 9.22 But if the children follow not the footsteps of their fathers then the Lord imputeth not the sinnes of the fathers unto the children if the adulterer repent him of his adultery then God pardoneth him for his adultery So he will not
Lacky or footboy divided in two parts Those fringes which they were commanded to put upon the borders of their Garments ãâã ãâã ãâã ãâã ãâã institae and the wings of them are called Gedilim threeds woven together that is threeds which remaine hanging downe like small haires after the coate was woâân Num. 13.38 And then they had their Tephilim their Phylacteries and the Phylacteries were put upon their heads ãâã ãâã ãâã ãâã ãâã peniculatus filorum textus Why the Iewes wore Phylacterius and upon their armes and those which were called TZitzith were put upon their cloathes and the posts of their doores he commanded them to weare those fringes and Phylacteries to put them in remembrance to keepe the law of the Lord and to distinguish the Iew from the heathen and they say three things distinguished the Iew from the heathen their Sabbath their circumcision and their Phylacteries The Iewes abused their Phylacteries They abused those fringes and Phylacteries first inlarging them and making them ãâã ãâã ãâã ãâã ãâã Christ blamed them not for wearing Phylacteries but for making them too broad Againe they abused them making them helpes onely for their prayers and they derived Tephilim a Phylacterie a Palal orare ãâã ãâã ãâã ãâã ãâã derivatur a ãâã ãâã ãâã ãâã ãâã apponere et non a ãâã ãâã ãâã ãâã ãâã orare ut quidam volunt whereas it should be derived from Taphal apponere Taphal signifieth adhaesionem vel conjunctionem and the seventy translate it ãâã ãâã ãâã ãâã ãâã Immobilia they were not then ãâã ãâã ãâã ãâã ãâã helpes to prayer as the Iewes superstitiously imagined but helpes to put them in remembrance to keepe the Law and from this superstition it came that Elisha delighted still to were Talijoth his upper GarmeÌt with the wings therefore they called him Elisha with the wings and his superstitious prayers they called them his golden wings and R Eleazer the son of Ioseph said whosoever had Phylacteries upon his head and upon his arme and fringes upon his Garment and a marke upon his doore all these would keepe him from sinning as it is written a threefold cord is not quickly broken Eccles 4.12 After this they became more impious in abusing them making them remedies against Witchcraft ãâã ãâã ãâã ãâã ãâã contra fascinationes those Phylacteries Varro called Prebia or Brebia hence commeth the word briefe which is Satan signe to save men from danger EXERCITAT XXXIII A ceremoniall appendix for the breach of all the Commandements Deut. 21.23 Cursed be he that hangeth upon a tree THere are two parts in this punishment a judiciall part and a ceremoniall The judiciall is this A judiciall and ceremoniall part in the Law to put the malefactor to death the ceremoniall part is this to hang him upon a tree but not to suffer him to hang all night for then he defileth the Land When the adulterer is commanded to be put to death the judiciall part of the Law had but respect to the breach of one Commandement to wit the seventh The malefactor that was âanged under the Law was accu sed for breach of all the Commandements but when the Law commanded to hang up the malefactor upon a tree then the malefactor is accounted accursed because he hath broken the whole Commandements Therefore the Apostle addeth Cursed is every one that continueth not in all things which are written and Deut. 27.26 Cursed be he that confirmeth not all the words of this law to doe them that is who hath not continued in them to doe them Heb. 8.9 Iere. 31 33. This transgression of the law is called the quarrell of his covenant that bringeth on the vengeance of God Levit. 26.25 And I bring a sword upon you that shall avenge the quarrell of my covenant so Iere. 50.28 We are naturally accursed for breaking of all the CoÌmandmeÌts Christ by imputatioÌ was really accursed for the breach of all the Commandements so was the malefactor typically accursed being a type of Christ No malefactor was a type of Christ but he that was hanged Secondly none hanged out of Iudea The malefactor typically accursed the forme of their death made them accursed but onely the sinne it selfe No Malefactor was a type of Christ but he who was hanged in Canaan as when Haman's sonnes were hanged upon a gallowes thirdly whatsoever forme of hanging upon a tree they used in Iudea it made them accursed whether they were hanged upon one tree as Sauls sonnes were or upon a crosse tree which forme the Romanes brought in amongst them No death made a man accursed but hanging on a tree ãâã ãâã ãâã ãâã ãâã Crux patihulam a ãâã ãâã ãâã ãâã ãâã erigere crucifigere Why the theefe was not to hang all night the Iewes called Zekephah and the Greekes called ãâã ãâã ãâã ãâã ãâã lignum geminum Fourthly they might not suffer them to hang all night upon the tree because it defiled the land the Chaldee Paraphrast giveth this to be the reason why they should not be suffred to hang all night upon the tree because man was made to the Image of God and as it is a dishonor for a Prince to see his Image misregarded so the Lord would not have man to hang all night upon a tree because he was made to his Image but the text giveth this reason that he should not hang all night lest he defile the Land Deut. 21.22 And Iosh 10.26 it was not for the honor of the party hanged that hee was cut downe before night but that the Land might not be defiled and in detestation of this death The tree buried with the Malefactor they tooke the tree upon which the malefactor was hanged and buried it with him and the Iewes adde that they did not hang him upon a growing tree lest they should have spared the growing tree and not cut it downe and buried it with the malefactor Quest It may be asked how David caused the young men to kill Rechab and Benah who killed Ishboseth and to hang up their armes and legges over the poole in Hebron 2 Sam. 4.12 seeing the malefactor was to be cut downe before the sunne set Ans Why David set up the legs and armes of Benah and Rechab The bodies of the malefactors might not hang all night but they were to be taken downe and buried before the Sunne set but the legges and hands of those malefactors were set up there to teach others to abstaine from cruell murther Fiftly they were accursed who hung upon a tree rather than upon any other thing because Adam sinned eating the fruit of the forbidden tree Lastly observe that no forme of mans death All sorts of deaths now are alike now maketh him accursed for all sorts of death now are alike providing that he die penitently it is the dying in sinne onely that maketh a man accursed now it is not the forme of the death that maketh
a man accursed There were three things which did accompany him who was hanged upon a tree first shame secondly paine and thirdly a curse First The death of the Crosse an ignominious death it was a most ignominious and a shamefull death Num. 25.4 Take the Princes and hang them up before the Sun that is publickly the Seventy translate it paradigmatize them and make open spectacles of shame and Suidas saith when any dyed an infortunate death they put a crosse upon his grave and Plinie reporteth that the Romans set up certaine Crosses where upon they did hang those dogges which gave no warning when the Gaules did scale the capitoll they counted this sort of death a dogges death therefore Seneca called it stipem infamem and others called it lignum infoelix and because it was such an infamous kind of death therefore the Christian Emperous changed Crucem in furcam in honor of Christ because he was hanged upon the Crosse they would have it no more used and Cicero said it was an hainous thing to bind a Citizen of Rome a villanie to scourge him and in a manner parricide to kill him what shall it be then to hang him upon a crosse This death of the crosse was a most painefull death Psal 22.14 All my bones are out of joint ãâã ãâã ãâã ãâã ãâã disparant s omnia ossa mea ãâã ãâã ãâã ãâã ãâã separavit disiunxit in the Hebrew it is Hithpardu are sundred this was but the outside of the paine but if we shall consider what was the paine and griefe upon his soule then we may say was there ever griefe like unto his griefe Lament 1.12 Lastly the death of the Crosse was a most cursed death When the Iewes object to us as the greatest opprobry that we worship Christ crucified who dyed such a cursed death we should rejoyce in this and count it our greatest happinesse that he was made a curse for us hanging upon a tree for his lifting up upon the Crosse draweth many to him Ioh. 3.14 And Bernard said well Non pigeat videre serpentem pendentem in lignâ si vis videre regem in solio residentem let us observe how the theefe beleived in Christ when hee was hanging upon the Crosse if Esay beleived he saw the Lord sitting upon a throne Esay 6.1 If Moses beleived he saw the Lord in a flame Exod. 3.2 If the three Disciples beleived they saw him betwixt Moses and Elias and his face shined Matth. 17. but the theefe saw him hanging upon a tree and betwixt two theeves and not betwixt two Prophets he saw him not sitting upon his throne but hanging upon the Crosse and yet he beleived in him The conclusion of this is blessed is he that heareth the Word of God and doth it Luc. 11 20. EXERCITAT XXXIIII Of the Jewes Logicall helpes for the understanding of the ceremoniall Law FRom the excellency of the cause they gathered the excellency of the effect ãâã ãâã ãâã ãâã ãâã Bezaleel and Aholiab were extraordinarily gifted to worke all manner of worke in the Tabernacle Exod. 31.2 and the women who spunne the Curtaines of the Tabernacle were wise hearted women Exod. 35.25 Therefore the Tabernacle was a most excellent worke ãâã ãâã ãâã ãâã ãâã causa prima ãâã ãâã ãâã ãâã ãâã causa causarum The materiall cause of the Temple So the curious Artificers of Tyrus wrought in the Temple therefore it was an excellent worke God himselfe was Hael hisibba harishona or Sibboth hasibboth causa causarum The materiall cause of the holiest of all was gold the Holy place the Vessels of it Gold and Silver and in the outer Court the instruments serving for it were of Brasse there were none of the instruments which served in the Tabernacle made of iron the materiall cause of the most of the Temple was of the Cedar of Libanus and therefore the Temple is called Lebanon ãâã ãâã ãâã ãâã ãâã causa materialiâ Zach. 11.1 And this they called Sibbah Homerith The formall cause of the Tabernacle was that which the Lord shewed to Moses in the mount ãâã ãâã ãâã ãâã ãâã Causa formalis ãâã ãâã ãâã ãâã ãâã Causa finalis ãâã ãâã ãâã ãâã ãâã ab effectis so that of the Temple which was shewne to David and this they called Sibbah Tzurith The finall cause was that the Lord might be worshiped there and this they called Sibbah Tachlith From the effects this they called Mesubbabh nothing that fermented might be in a sacrifice therefore honey is forbidden in a sacrifice because it fermenteth Exam. 2. that which was uncleane defiled so that which came of an uncleane thing defiled therefore they gathered that there could bee no silke in the Tabernacle because it came of an uncleane worme Byssus was that fine linnen of Egypt and not that which wee call silke and Xylinum was the wooll of the tree which we call Cotten and not silke So they say the Elephants tooth or Ivory none of it was in the Tabernacle because the Elephant was an uncleane beast yet Solomons throne was made of it Subjectum Nosheh they say that Canaan was more holy than other lands ãâã ãâã ãâã ãâã ãâã Subjectum therefore they who dyed out of Canaan dyed in a polluted land Amos 7.17 Againe in Canaan townes were more holy than the rest of the land for they put the Lepers out of their Cities and they buried not their dead in them Then Ierusalem was more holy than the walled townes for they eate the light holy things there and the second tithe within the wals of it then the chel or rampire was holier than that for no Heathen or he that was defiled by the dead might enter within that Then the womens Court holier than that for none that was washed from their uncleannesse might come there before the Sunne set Levit. 15.6 The Court of men holier than that for none that brought his offering for attonement though otherwise he was not cleane might come there Levit. 12.6 7. and 14.9 10. The Priests Court was holier than that for no Israelite might come there save in the time of their necessities for imposing of hands or for attonement betwixt the Porch and the Altar was holier than that for none that were blemished or bare-headed might come there The Temple holier than betwixt the Porch and the Altar none came there but he that had his hands and his feet washen And the Holiest of all was more holy than that for none might enter in there except the High Priest once in the yeare ãâã ãâã ãâã ãâã ãâã Adiunctum Adjunctum Nashu Example Levit. 13. verse 55. the leprosie amongst the Iewes was knowne by the colour of the scab if it was blacke then it was dry and he was whole if it was alba-subrufa white reddish he was to be shut up for seven dayes If it was adamdam subrufa more tending to red than he was shut up other seven dayes
and when it was rufa very red then he was shut out of the Campe and the Doctors of the Iewes expresse these divers colours of the leprosie after this manner If we shall take a cup of milke and put foure drops of blood in it then it shall be album subrufum ãâã ãâã ãâã ãâã ãâã subrufum somewhat reddish that is inclining more to white than red if we shall put eight drops of blood in it it shall bee subrufum inclining more to red than white but if we shall put sixteene into it than it shall be rufum altogether red Example 2. Ab adjunctis Concha the Laver in the Tabernacle was vnctum sed non sanctum it was annoynted but it was not called holy The Tabernacle was vnctum sanctum sed non sanctificans it was both annoynted and holy but it sanctified not other things But the Altar was vnctum sanctum sanctificans it was both annoynted holy and sanctified other things that came upon it Decisio à pari ãâã ãâã ãâã ãâã ãâã Argumentum vel Decia pari Gezarah shavah the Altar was a place of refuge in the Temple therefore it was the place of refuge in the Wildernesse Exod. 21.14 Example 2. no Mamzer might enter into the Congregation of the Lord therefore Hybris that which was begotten of a Goat and an Ewe might not be offered to God in a sacrifice Example 3 Take off thy shooes for the place where thou standest is holy Exod. 3.5 Therefore the Priests behoved to stand barefooted before the Lord. A simili Cajotza as he who washeth his hands ãâã ãâã ãâã ãâã ãâã a simili and keepeth an uncleane thing still in his hand is still uncleane so he who confesseth his sinnes and keepeth one is still uncleane Example 2 as the body without the soule is dead so is the sacrifice that is offered without devotion Decisio à gravi ad leve Gezarah hhomer vemikkal ãâã ãâã ãâã ãâã ãâã decisio a gravi ad leve from the more to the lesse Example if the hornes of the Altar did not shelter the Highpriest who had killed a man willingly farre lesse did it protect any other man Example 2. Levit. 4.12 if the ashes of the red Cow that was burnt was to be carried forth into a cleane place much more should the Cow be burnt and carried into a cleane place ãâã ãâã ãâã ãâã ãâã Decisio a levi ad deficile Decisio a levi ad difficile Gezarah mikkal vehhomer from the lesse to the more Example if no blemish might be in the sacrifice farre lesse in the Priest Example if the Badger skinne which was the outward covering of the Tabernacle behoved to be of a cleane beast much more the inner Curtaines Exam. 3. If the Priests daughter was to be burnt for whooredome much more the Priests sonne if an inferior Priests sonne for fornication much more the sonnes of Eli for adultery if she for lying with a man at home much more they for lying with women in the Temple ãâã ãâã ãâã ãâã ãâã diversum contrarium ãâã ãâã ãâã ãâã ãâã Egrediens foras Scortum Meretrix vaga A contrarijs Hephech stolne waters are sweete Pro. 9.17 therefore they gave her who was supected of adultery bitter waters to drinke Exam. 2. Habitatio domus dividit spolia that is the good Woman who keepeth herselfe at home therefore Niphkath bara egredien iforas the Chaldee calleth a whore ãâã ãâã ãâã ãâã ãâã A signo ad signatum vel dictio relativa A signo ad signatum Millah Mitzarepheth Exam. No sort of fowles were offered by them to the Lord but Turtle Doves and young pigeons the Turtle Dove had but one mate and the yong pigeon had none therefore God will have of his Church her first love and onely love Exam. 2. Leprosie was a filthy disease amongst them and the Lepers were secluded out of the Campe signifying that vile sinners should be secluded out of the Church and they say that some of Ioabs posterity for the shedding of blood were strucken with Leprosie so Vzzia for his sacriledge strucken with Leprosie Gehezi for Simony strucken with Leprosie Miriam for railing strucken with Leprosie Exam. 3. Levit. 11.2.3.26 Whatsoever divideth the hoofe and is cloven footed cheweth the Cud that ye may eat there are three properties set downe here to know a cleane beast First to divide the hoofe Secondly to divide the hoofe in moe this is called findere fissuram vngularum the dog divideth the hoofe but divideth it not in two ãâã ãâã ãâã ãâã ãâã est dividere in duas partes ãâã ãâã ãâã ãâã ãâã est dividere in plures partes Deut. 14.6 he divideth not prefectly because he divideth not in two Levit. 11.26 Sheshang should be translated in two parts and Parash is simply to divide EXERCITAT XXXV How to understand the signification of the ceremonies of Moses Law THe signification of the ceremonies in generall was to distinguish the cleane from the uncleane the Iewes from the Gentiles this application God himselfe maketh when hee let downe the sheete to Peter Act. 10. In applying of the ceremonies we may make an application of theÌ in generall but we cannot make a particular application of every one of them Example the round footed beasts represent the estate of the perfect in glory They that part the hoofe in two signifie the middle estate of the Church which is a midst betwixt the Triumphant Church and the world and those who part the hoofe in many partitions doe signifie the world The fault of the Iewes in applying the ceremonies but here we must not make a particular application of every one of these this was the fault of the Iewes they say the Camell signified the Babylonian Empire the Coney signified the Grecian Empire the Hare the Medes and the Hogge the Edomites or the Romanes as they call them this was also the fault of some of the ancient who studied to make a particular application of every one of these ceremonies Example ye shall eate fish with sinnes but not Eeles ye shall eate fish with sinnes their sinnes signified faith and hope the Eele having no sinnes signified worldlings who are alwayes grubbling in the earth but in those we rest must in the generall signification Ceremonies of the Old Testament are applyed by the Apostles in the New Testament diversly Ceremonies in the old Testament are applied in the New three wayes either allegorically tropologically or anagogically they are applyed allegorically when the thing spoken of in the old Testament signifieth somthing in the new TestameÌt they are applyed tropologically when they are applied to signifie our manners and when they inferre some morall duty and they are applied anagogically when the thing below here signifieth the estate and condition of the life to come No allegoricall application to be made from the Old Testament to the new but where the Spirit of God hath
this ceremoniall Law but where the ground of the Law is Iudiciall and the ceremony but an appendix of it then the Iudiciall law may be observed at least the equitie of it Example Cities of refuge were appointed as a Iudiciall Law to save the mankiller from the revenger of the blood there was a ceremony annexed to this Law that they should stay within the City of refuge untill the death of the High-priest this was but an appendix of the judiciall Law therefore the Law may stand that Cities of refuge bee kept or at least the equity of it that those who casually kill be not slaine Quest What if a Christian now should keepe any of the ceremonies commanded in the Law Answ There is a three fold use of the ceremonies Materialis formalis mixtus vsus a materiall a formall and a mixed use A threefold use of the ceremoniall Law Materialis as if a man should abstaine from eating of swines flesh onely because it were unwholsome he Iudaizeth not in this case but if hee should abstaine from swines flesh as a meat uncleane and forbidden in the Law then he should formally keepe the ceremony and truely Iudaize the mixt use is this when a Christian borroweth Iewish ceremonies to any use in the Christian Church Marke how the Apostles in their practise renounced the ceremonies of the Law first the Apostles kept the Christian Sabbath after Christs Resurrection and not the Iewish Sabbath therefore they renounced the ceremonies and the Apostle willeth the Corinthians to keepe the Passeover all the dayes of their life in holinesse and restrained it not to some few dayes as the Iewes Passeover was Object But when the dayes of the Pentecost were fulfilled Act. 2.1.2 Cor. 16. Here Paul reckoneth according to the Iewish Pentecost Answ When he speaketh of their Pentecost here and when he sayes the dayes of their fast were expired Act. 27.9 the Iewes at the day of expiation had a great fast Paul doth not Iudaize here but onely marketh these for a civill use to know the time of the yeare which was most knowne to the Iewes when Paul Act. 17.19 calleth Areopagus Mars street none will thinke that Paul worshipped Mars here but he useth onely this name as a name of distinctioÌ to know this street froÌ other streets so when he sayes that he sayled in a ship that had the badge of Castor and Pollux Act. 28.11 we must not thinke he worshipped Castor and Pollux but hee useth them onely as names of distinction to put a difference betwixt this ship and other ships Paul used the names of the Iewes feasts for distinction so when Paul useth the name of the Pentecost and the name of the fast Act. 2. and 27.9 he used them onely as names for distinctions sake and not for any Iewish observation and when Paul practised any of these ceremonies he practised them not for the ceremonies themselves but for the weake Iewes sake Example When he did shave his head in Cenchrea the Port towne in Corinth Act. 18.18 this was not according to the Law altogether Paul did not shave his head according to the law for if he had done it according to the Law he should have gone to Ierusalem and there have cast the haire of his Nazarits vow under the Altar and burnt it after the death of Christ none of the Apostles ever went to the brasen Altar againe to sacrifice but onely they practised some of the meaner ceremonies bearing with the weake Iewes Quest How could these ceremonies be hinderances from Christ seeing they were types of him to come Answ Christ saith Ioh. 16.7 If I goe not away the Comforter shall not come Christs bodily presence amongst the Apostles hindered his spirituall presence amongst them if the bodily presence of Christ hindered the comming of the Spirit unto them how much more did these ceremonies under the Law hinder the sight of his Incarnation and obscure his glory amongst them The ceremonies in the third estate are against Christ In the third estate these ceremonies were against Christ in this estate the Apostle calleth it concision and not circumcision Phil. 3.2 In the third estate the Iewes preferred the shadow to the body The errour of the Iewes in preferring the Ceremonies to Christ the bones to the marrow and the letter to the spirit they preferre the shadow to the body the ceremonies to Christ the bones to the marrow because they content themselves onely with the outward figures and types and seeke not for the thing signified and so they have the killing letter but not the quickning spirit and therefore Saint Hierome compareth them well now to dogges who get onely the bones to gnaw but they get none of the marrow or that hidden Manna Iesus Christ to their saluation Conclusion The conclusion of this is it was a great benefit to learning when the obscure Hieroglyphicks in Egypt were changed into letters and the darke and mysticall writings of Plato were changed by Aristotle into a cleare and plaine forme of writing It is a farre greater benefit when the Lord hath changed these darke figures and shadowes into the cleare light of the Gospel Hovv to make use of the Ceremonies of the Law in opening of a Text and reducing them to practise Of the Notes whereby Aaron and his posterity were discerned to be called to the Priesthood Num. 17.2 And the Lord spake unto Moses saying speake unto the Children of Israel and take every one of them a rod c. WHen Corah and his complices murmured against Aaron and contended with him for the Priesthood as we may see in the Chapter preceding the Lord commanded every one of the first borne of the tribes to bring a rod to him that by this new miracle causing Aarons rod to blossome he might end this controversie and confirme Aaron the more in the Priesthood The Prince of the tribe represented the whole tribe Secondly hee commanded that the names of the Princes of the tribes should be written upon the rods and the reason was because the Prince represented the whole tribe so the Prince being repelled from the Priesthood the whole tribe was repelled Write thou every mans name upon his rod. Aaron had not written upon his rod the Tribe of Levi but the name of Aaron and so the rest of the Princes Another reason wherfore the names were written upon the rods of the Princes was because the Princes of the tribes were their first borne and therefore they might seeme to claime right to the Priesthood every mans name was written upon his rod and Aarons name was written upon his rod because he was the first borne of Levi for the first borne of Levi was Cohath and he begot Amram and Amram begot Aaron who was elder than his brother Moses Quest How were the Tribes reckoned in the Scriptures Answ How the tribes are reckoned in the Scripture WheÌ a matter is in hand which
coÌcerneth the whole people then Levi is reckoned amongst the rest as in the matter of blessing and cursing Deut. 27. So in setting up the twelve stones at Iordan and upon Aarons breastplate so here when the question is to which of the Tribes the Priesthood belonged but when the matter is concerning civill things then Levi is excluded as in the division of the land and then the tribe of Ioseph is divided into two Ephraim and Manasses and so there are twelve Tribes Every Tribe must lay their rod before the Lord and have their name written upon it ãâã ãâã ãâã ãâã ãâã Tribus and from hence it came afterwards that the Tribes were called Shebhte because they carried rods before them and their names written in them and therefore Baculus is put for Tribus Num. 1.4.16.26 Iosh 20.10 Aaron tooke not his brother Moses rod which was the rod of God Why Aaron tooke not his brothers rod. by which he wrought so many miracles for the rest of the Tribes would have excepted against that rod because it was the rod of God but it was a common rod like the rest of the rods that they might take no exception against it The rod of Aaron for the house of Levi was budded God thinkes not every man fit for this holy calling he maketh choise here of Aarons rod amongst all the rest and maketh it to bud God thinketh not every man fit for the Calling of the Ministery No man taketh this honour unto himselfe but he that is called as was Aaron Heb. 5.4 First no man taketh this honor that is ought to take it What it is to take this calling Secondly take it that is usurpeth it at his owne hand as he that taketh the sword shall dye with the sword Matth. 26.55 That is he that takes it having no calling So thou shall not take the name of the Lord thy God in vaine Exod. 20.7 that is usurpe it having no calling to take it up Thirdly this honor the Priesthood was an honorable calling and therefore every base fellow should not usurpe it any was fit enough yea the basest of the people if he could but conserate a ram to bee a Priest sufficient for Ieroboam 1 King 12.31 but the Lord would have none to take upon him this honorable calling but those whom he separated for it and were called as was Aaron if any man might challenge this prerogative might not the King but see what Vzzia got for attempting this 2 Chro. 26.19 Saul for sacrificing before Samuel came thou that canst not shew that the Lord hath made thy rod to bud meddle not with this calling for then some marke of Gods wrath may light upon thee The rod of Aaron was budded This miracle was not so much to confirme Aaron as to convince his gainstanders the Lord sayes The chiefe end of this miracle was to convince the enemies of Aaron Bring Aarons Rod backe againe to bee kept for a token against the Rebels As the Rodde was kept for a testimony against the rebels so it budded for a testimony against them the Apostle 1 Cor. 14.22 saith of tongues that they are for signes not to them that beleeve but to them that beleeve not so are miracles for the most part ordained for those that are unbeleevers Miracles doe not beget faith but confirme it or for those who had a small measure of faith in the beginning of the Gospell see what sort have beene most desirous of miracles those who had no faith first the Devill he cryed for a miracle that stones might be turned into bread Matth. 4.3 Secondly the rich glutton in hell he would have one sent from the dead to tell his brethren Luc. 16.30 Moses and the Prophets would not serve the turne so the misbeleeving Nazarits would have had a signe from Christ What sort of people desired miracles and the Iewes would have seene miracles Mat. 12.39 And Herod hoped to have seene some miracle of Christ Luc. 23.8 All these because they had not faith cryed for miracles When Paul healed the father of Publius the Consull of a fever he healed him by a miracle and made him presently to arise Act. 28.8 but he healed not Timothy that way but seemed rather to play the Physitian to him bidding him drinke no longer water but wine 1 Tim. 5.23 What was the reason of this Timothy beleeved therefore he needed not a miracle but the father of Publius beleeved not he was an infidell as yet therefore a miracle was more necessary for him many men cry for miracles but that argues infidelity in them but if thou didst beleeve thou neededst none of these they serve but for infidels but they serve nothing to beget faith the theefe said if thou wilt come downe from the Crosse and save thy selfe and us then I wil beleeve in thee Luc. 23.39 But if the death of Christ will not worke faith in the if thou shouldst see miracles both in heaven and earth they will never convert thee Quest What is the reason that God confirmes not now mens callings by miracles Answ Because now religion hath taken roote Why God confirmeth not mens calling by miracles Simile at the first when the Law and the Gospell were planted they were confirmed by miracles but when they once tooke roote he withdrew these miracles A gardner when he transplaÌteth a tree out of one ground to another before the tree take roote he setteth stayes to it he poureth water at the roote of it dayly but when it once taketh roote he ceaseth to water it and pulleth away the stayes that he set to uphold it and suffereth it to grow with the ordinary influence of the heavens so a Chirurgian when a legge is broken he bindeth it up but after the bones be fastened he taketh away these helps from it so the Lord in planting of Religon he put to these helpes of miracles as stayes to uphold it but when it is once confirmed and fastened he taketh away these helpes Quest What sort of miracle was this when Aarons rod did bud Ans The Schoolemen marke that there are three sorts of miracles First miracles in the highest degree Thom. contra gentiles Secondly miracles in the second degree and thirdly miracles in the lowest degree Miracles in the highest degree they make to be these Three sorts of miracles wherein nature never had a hand as for the sunne to goe backe and stand stil Miracles in the second degree they make to be these when nature had once an hand in them but when they are once decayed nature can never restore them againe nature bringeth forth a man seeing but when he is once blind nature can never make him to see againe but when he is restored to his sight againe this is a miracle in the second degree A miracle in the third degree they make to bee this when nature in time could doe such a thing but nature
upon a sodain cannot doe this and when it is done upon a sodaine it is a miracle in the third degree they give the example of this in Peters mother in law when Christ upon a sodaine cured her of a Feaver nature in time might have cured her of this Feaver but because she was cured of this Feaver upon a sodaine it was a miracle in the third degree Now what sort of miracle was this when this Almond rod budded and brought forth upon a sodaine it was a miracle in the second degree for an Almond tree will bring foorth Almonds by nature but being once cut up it cannot bring forth Almonds againe then it was a miracle in the second degree for nature could never have made this rod to bring forth Almonds Why Corah and Dathan contended for the Priesthood Dathan and Abiram contended for the Priesthood because they were of the posterity of Ruben the eldest brother and Corah thought that it belonged to him because he was the eldest sonne of Levi as Adonijah contended with Salomon for the kingdome because he was the eldest sonne of David Dathan and Abiram contended for the Priesthood because they came of Reuben Lineall succession not alwayes the Lawfull successinn Learne then that lineall succession is not alwayes the lawfull succession these were lineally descended of Ruben yet this lineall succession failed for Ruben lost his dignity by incest the Church of Rome now hath a lineall succession from the ancient Roman Church but by their spirituall whoredomes and adulteries Simile they have lost their succession Scarabeus or the dunghill flye bragg'd upoÌ a time that he was more excellent than the Bee because he was descended of the horse but how was he descended of the horse he was onely bred of the dung of the horse so the Church of Rome that now is is but come of the excrements of the old Roman Church optimi vint pessimum acetum when the contention was betwixt Salomon and Adonijah about the kingdome of Israel Adonijah had standing for him Abiathar the Priest and Salomon had standing for him Zadok the Priest both of them were Priests and both of them had the holy oyle but who had the right whether he that was anointed by Zadok or he that was anoynted by Abiathar he that was anoynted by Zadok had the right because he had Nathan the Prophet upon his side No succession is the right succession although they have both Priest and the holy oyle if they have not Nathan upon their side Salomon had the right succession because he had it by Nathan And so Aaron here had the Lord upon his side and therefore the Priesthood belonged to him He chused the Almond rod because it flourished first Ministers should be trained up frnm their youth The Lord liketh these to be his Ministers who begin to blossome from their youth this was excellently typed in Ieremiah cap. 1. What seest thou Ieremiah I see an Almond rod This figured Ieremiahs calling as the Almond rod blossomed first so Ieremiah was called from his infancy and as the Almond tree flourished first so the Lord was to bring his judgements quickely upon that people which he pronounced by Ieremiah So he chose Samuel from his infancy and Iohn the Baptist from a childe and so Timothy and Athanasius he likes not these autumnales arbores as Iude calleth them vers 12. which begunne not to blossome till the latter end of Harvest and then to enter to the Ministery happy are they who can say with the Church omnes fructus servavi tibi Cant. 7.13 I have reserved all my fruits to thee of my infancy and middle age and old age and have dedicated my selfe still for this calling it is a pitty to see those that have bin deboshed and dissolute men to be thrust into this holy calling a casheerd souldier a bankrupt Merchant or a fallen Courtier When the Lord caused the uncleane spirit to passe out of the land Zach. 13. then those who had no calling to be Prophets were ashamed of their vision and of their rough gowne which they wore to deceive the people because the Prophets of God wore a hairy Gowne they confesse then that they were not Prophets The false Prophets were ashamed of their vision but they were husbandmen and taught to keepe Cattell from their youth it were to be wished that those who have not a calling to this holy function would renounce it and say I was not taught from my youth and trained up to this holy calling but to be a souldier a Merchant c. and therefore I will renounce it The Almond rod brought forth buds blossomes and ripe Almonds The blossoming of Aarons rod was to confirme Aaron as the Vine branches which budded and brought forth blossomes was to confirme the Butler in his office Gen. 40.10 and this was declared to Ieremiah a Priests sonne Ier. 1.11 12. and the continuance of the Priesthood with those who should sprout and grow out of him Ezeck 17.44 children are called buds Iob 30.12 The Church is in a happy estate when she hath qualified labourers in the Lords Vineyard The estate of the Church is happy when they have good men to succeed in the Ministry and expectants to succeed them when she hath her ripe fruits her blossomes and her buds the buds are the yong ones who give themselves to those holy studies the blossomes are the yong men who have made good progresse in Divinity the ripe Almonds are those who are actually serving in the Church The Iewes alluding to Aarons rod call the children of the Priests flores sacerdotoles it was a comfortable thing to Eli when he had yong Samuel to succeed him and to Elijah when he had Elisha to succeed him ãâã ãâã ãâã ãâã ãâã Reliquium revertetuâ Esay 7.3 and to Esay that had his sonne Shear-jashub to succeed as a pledge to confirme his prophesie that the remnant of the people of God should be saved and brought backe from the captivity againe It was a great comfort to Paul when he had yong Timothy to succeed him and to Augustine when he had Alippius a father dieth the more willingly when he hath a good sonne to succeed him the blossomes may rejoyce when they have the buds to succeed them and the Almonds may rejoyce when they have the blossomes to succeed them Iohn saith 1 Iohn 2.14 I write vnto you babes I write unto you young men and I write unto you old men Babes are the buds the young men are the blossomes and the old men are the Almonds Let us pray to God for the Schooles and Vniversities when the old men are wearing away that good young men may succeed them and babes in their places the Church is much to be pittied now although there bee many youthes to succeed who have knowledge yet there is little sanctification amongst them and therefore lesse hope that their ministery shall bee
translated from the family of Phinehas to Ithamars posterity Ob. for Eli was of the posterity of Ithamar and not of Phinehas and from Eli it came to his sonne Phimehas and then to Achitub and then to Achiaz the brother of Ahimelech and then it was restored to Zadoc see 1 Chron. 24.3 for foure generations the posteritie of Phinehas wanted the Priesthood Elies posterity had it de facto et non de jure Ans therefore it is to be marked what bad successe most of them had in the Priesthood Eli brake his necke his sonne Phinehas was killed in the battell Abiathar was put from the Priesthood and his soone Ahimelech was slaine by Doeg and all this time when they wanted the Priesthood the posterity of Elcazer farre surpassed the posterity of Ithamar 1 Chron. 24.4 Againe it was promised to Phinehas posterity conditionally if they should walke in their fathers wayes This promise of the Priesthood was not made so absolutely to Phinehas but that Phinehas posterity for their sinnes might be deprived of it for a time even as the promise made to David that the Kingdome should continue with his posterity for ever did not exclude the captivity of Babylon and the overthrow of the kingdome for a time yet by vertue of this promise made to Phinehas his posterity could not want it for ever And thirdly it is so promised to his posterity that it should not be taken for ever from him as it was from the posterity of Eli. This rod brought forth Almonds without a roote the fathers reason out of this place against the Iewes who will not beleeve that the Virgin could beare a sonne why will ye beleeve this say they that Aarons rod brought forth Almonds without a roote and cannot beleeve that a Virgin can beare a sonne ye beleeve that Eva was created out of the side of Adam and that Adam was created out of the dust why may yee not beleeve this likewise that God can create a child in the Wombe of the Virgin Yee beleeve that Sara an old withered stocke conceived by the power of God and why ye will not beleeve this that God by his power created the Child in the Wombe of the Virgin The tree blossomed although it was withered Hence we may gather that the withered tree the Church of the Iewes shall flourish againe a man looking with a naturall eye upon that heape of dry bones Ezek. 37. would never thinke that they should rise againe but the Lord by the mighty wind of his Spirit gathered these bones together and made them to live so the Lord by his mighty power shall make the withered tree of the Iewes to flourish againe Obj. But ye will say that Christ cursed the figtree which represented the Church of the Iewes and said Never fruit grow upon thee henceforth Mat. 21.19 Then it may seeme that this tree shall never flourish againe Answ That figtree that was accursed by Christ never to beare fruit againe represented the Iewes who lived then and those who shall live till the conversion of the Iewes but when the wrath of God is come upon them to the full as the Apostle speakes then the Lord shall call them and their rod shall flourish againe Quest Whether kept this rod still the buds blossomes and Almonds when it was laid up before the Lord or not No question it did Answ for the Lord commandeth to lay it up as a testimony against the rebels now when it kept the buds blossomes and Almonds it testified the more vively against them and as the Manna lasted so many hundreth yeares in the golden pot so did this rod keepe the blossomes and Almonds When Aarons rod budded it was a token to him that he was called of the Lord he that runneth and is not sent by the Lord shall never doe good in that holy Calling these Agrippa who were borne with their feet formost it was a bad token of their evill government to follow as it fell out in Herod Agrippa who was a very bad Governour so when a Preacher is not sent by God to his people and the Lord doth not make his rod to bud he shall never be a profitable Minister in his Calling Of the priviledges of the first borne under the Law and what he was bound to doe to his brethren and kinsmen Matth. 22.24 If a man die having no children his brother shall marry his wife and raise up seed unto him AFter that the Pharisees had tempted Christ the same day the Sadduces came to tempt him who denyed the Resurrection and they reason with Christ ab absurdo if there were a Resurrection then this absurdity would follow that seven men should have one wife at the Resurrection but this is absurd therefore c. and thus they goe about to ground upon Moses Law For Moses commanded in the Law that if a man dye without seed then his brother should raise up his seed unto him Deut. 35.5 Now there fell out a case among us that a man married a wife and dyed without children his brother married his wife and he dyed without children also and seven brethren had her to wife Whose wife then shall she be in the Resurrection Our Lord answereth that they erre not knowing the Scriptures nor the power of God for in the Resurrection men neither marry nor give in marriage but are like the Angels of God The Sadduces who denyed the Resurrection put this question to Christ He that denyeth the immortality of the soule cannot hold one sound point in Religion the Sadduces denyed the immortality of the soule they held the soule to be like Quickesilver which made the body to stirre or like Salt that kept the body from corruption as Epicurus held and the best that they made of it they said it was an exact temperature of the humours of the body and then for the Angels they said they were but good thoughts but not subsisting spirits Now if the soule be not an immortall substance the body cannot be joyned to it againe for the weale of the body dependeth upon the soules immortality they held the soule to be mortall and therefore of necessity they behoved to deny the resurrection Tertullian called the Marcionites and Valentinians qui credebant reditum animae non corporis partiarios Saducaeos We who professe our selves to be Christians say the Creed and repeate this Article often I beleeve the resurruction of the body but yet if we will looke to the lives of most part of men we shall heare than say no other thing but that which the Sadduces and Epicures said 1 Cor. 15.32 Let us eate let us drinke for to morrow we shall dye that is be quite extinguished in soule and body as if there were no more of us after our death thaÌ beasts when they are knockt on the head when the Pharises reasoned with the Sadduces they said unto theÌ Why study ye to keep the Law seeing ye beleeve not the immortality
himselfe and rejoyce when he is glorified Tââ Angels are not ordainâ to be ministring âpirâts to the wicked The Angels sing praise to God for the hardning of the hearts of the wicked and they are not sad for that the reason of this is because they are not ordained to be ministring spirits to such and therefore it was no griefe to them to see them condemned they rejoyce to see the godly converted because they are committed to their charge but Ministers have both the good and the bad in their charge and therefore at the first cannot be but grieved that they should miscarry as Samuel mourned for Saul 1 Sam. 15.35 The travell of the Minister is not alwayes lost But we are to marke if a Preacher be faithfull and painfull in his calling although his Ministery be not effectuall to the conversion of all yet it shall alwayes serve to the conversion of some Esaias ministery was to make the hearts of that people fat yet there was a remnant seed left unto him Esay 1.9 If he refused to raise up seed to his brother then the woman spit in his face Great shame to unprofitable Ministers Great shall be the shame and confusion that shall befall unprofitable and wicked Ministers in the day of the Lord who refused to raise up seed to their eldest brother Marke but the circumstances of spitting in the face and ye shall see how great a disgrace it was First we use to spit upon a dogge and not upon a man Secondly Num. 12.4 the Lord saith If her father had spit upon her face would she not have beene ashamed for seven dayes Where the Lord compareth Miriams leprosie to a father spitting upon his child so the Lord spit as it were Spitting in the face a great disgrace upon Miriam when he strucke her with leprosie and Onkelos paraphraseth it Si increpando increpasset eam pater ejus The woman the weaker Sexe did spit here in the mans face but what a shame is it for a childe to have his father to spit upon him Thirdly the place aggravates the shame it was in the publike meeting in the gates of the City it was a great matter to be praised in the gates of the City Prov. 30.23 The husband when he was well apparelled sitting among the Elders in the gates of the City then his wife is praised this was her greatest credit so it was the greatest credit of the Father when he had store of children then he was not ashamed to plead with his enemies in the gates of the City Psal 137. therefore to be put to publike shame and disgrace in that place what shame and confusion would that breed Lastly that she should spit in his face the face is the most excellent place in the body the most honourable and not a part of dishonour The Apostle Paul saith If a man smite you in the face 2 Cor. 11.20 If it was a greater shame to be smitten in the face than any other part of the body then it is a greater shame to be spit upon the face than any other part of the body Great shame to have the father spit in their faces and if it was such a shame in Israel for a woman to spit in a mans face in their solemne and publike meetings what shame shall it be for Preachers if the Lord spit in their faces in the sight of Christ and his Angels and if it was a shame to the daughter when the father did spit in her face what shame shall it be if the Lord who is the father of all and of whom all fatherhood is called Eph. 3.5 if he spit in the face of those who are negligent in their Callings if she was separated out of her fathers sight for seven dayes what is it to be separated out of his sight for ever There is no argument more forcible to move an unregenerate man to abstaine from sinne Shame a bridle to an unregenerate man than shame what saith Tamar to Amnon 1 Sam. 13.13 And I whither shall I cause my shame to goe and as for thee thou shall be counted as one of the fooles in Israel Saul had rather kill himselfe than fall into the hands of the Philistines and abide that shame 1 Sam. 31. When such doe heare the faithfull Pastors praised in the gates of the City what griefe will this breed to them and when they see those who have converted others shine like starres in the firmament Dan. 22.3 And themselves like darke and blacke clouds Iude. 12. What shame shall this be to them The naturall brother who refused to raise up seed to his eldest brother then the woman who complained did spit in his face but if he was a Cousin German or another kinsman they did not spit in his face because he had not such a neere interest as the naturall brother had to raise up seede yet the holy Ghost Ruth 4.1 doth not expresse his name ãâã ãâã ãâã ãâã ãâã but calleth him Pelone al moni which implieth some disgrace the Lord would not name him here by his name as he did Boaz. Onan was killed because he refused to raise up seede to his brother Er this Er was a wicked man yet because Onan refused to raise up seede to him the Lord killed him What will he doe then to those who refuse to raise up seed to their elder Brother Iesus Christ who is holy blamelesse and worthy of all honor The putting on of the shooe a signe of possession They pulled off his shooe this was a signe that he lost his inheritance for when they tooke possession of the land they put a shooe upon their foot and when they lost their inheritance the shooe was pulled off their foote The principall and chiefe regard that a man should have is that hee lose not his inheritance a man in Israel for necessity sometimes morgaged his inheritance and sometimes by violence put from his inheritance and sometimes through negligence and slothfulnesse did suffer bryers and thornes to grow up in his inheritance but unlesse he had beene a runnagate like Esau he never sold his inheritance looke what regard Ieremiah had to that little peece of ground in Anathoth which he redeemed from Hanameel his Vncles sonne What care Ieremiah had of his inheritance to secure himselfe in that inheritance Iere. 32. First he bought the field then he weighed the silver and gave seventeene shekles for it then he subscribed the evidence and sealed it and he tooke witnesses and tooke the double of the evidence of the purchase both that which was sealed according to the Law and custome and that which was open than he gave the evidence of the purchase unto Baruch the sonne of Nerijah in the sight of Hanameel his uncles sonne and last hee bids take these evidences and put then in an earthen vessell that they might continue there for many dayes had Ieremiah such
life to come this relation ceaseth And we shall be like the Angels of God who neither marry nor give in marriage We shall be like the Angels of God Our condition in the life to come shall be perfect Marke the perfection of our condition and estate in the life to come above our estate and condition here our estate and condition here is twofold either our estate after our fall or our estate in innocency we stand in need of many things after our fall that we needed not before our fall after our fall we have need of cloathes to cover us of Physicke to cure us of sleepe and rest to refresh our wearied bodies and a thousand such before the fall we had need of meat and we had need of marriage for man was not to live in Innocency here for ever and therefore had need of children to succeed him to continue his generation but in the life to come we shall stand in need of none of these things whereof we stood in need either in our first estate in innocency or after the fall This Doctrine serveth to reproove Turkes Iewes Chiliasts Epicures and such as imagine the life to come to be after the condition and estate of this life that men shall be there in pleasant Gardens have great Feasts weare gorgeous apparrell by imagining no higher of heavenly things and estate in the life to come than of earthly things below here like unto little children the highest things that they can imagine of are sweetnesses or those things which delight the taste but we must have transcendent thoughts wheÌ we think of heaven those things which the eye never saw the eare never heard nor entred into the heart of man are laid up for his children in the life to come 1 Cor. 2.9 there our meat and our drinke shall be to doe the will of our God we shall not stand in need of marriage there because we shall continue for ever In this life marriage is necessary to continue our kind because we are mortall here wee live in our mâââers bâlly We have three mansions this is our first mansion we live in the world this is our second mansion and we live in heaven that is our third mansion If it were possible that a child could imagine or thinke any thing in his mothers belly and should conceive the estate of the perfectest man upon earth when he is lying in his mothers belly wallowing in his blood breathing by the Navell were not this a false and a base imagination a thousand times greater difference is there betwixt our estate here and our condition in the life to come therefore to measure the life to come by our condition here is great folly We shall be like the Angels of God Great difference betwixt our condition in this life and our estate in the life to come Here the Iesuites fall into the commendation of single life that it is Angelicall but they distinguish not our condition in this life and our estate in the life to come this single life shall make us like the Angels but in this life it makes us not to resemble the Angels for men here marry and give in marriage they marry here for the continuance of their kind which they need not in the life to come they marry here for the avoyding of Lust and fornication but in the life to come they shall not be subject to this and therefore neede no marriage We shall be like the Angels of God How the Angels are describeâ cap. 1. The creatures which are most perfect are the Angels and the perfection of man is to imitate them the Angels are described by the Prophet Ezek. c. 1 with the face of a man with the Crest of a Lyon with the wings of the Eagle and the foote of the Oxe First with the face of a man to signifie their understanding for of all visible creatures man is the most understanding Secondly they are described with the Crest of a Lyon for their strength Thirdly with the wings of the Eagle for their swiftnesse and lastly with the foote of the Oxe for their obedience would ye then describe an Angell He is a creature most wise most strong An Angell what most swift and nimble and most obedient and yee have the proofe of this first of their wisedome the woman of Tekoah said to David And my Lord is wise according to the wisdome of an Angel of God 2 Sam. 14.26 And for their strength ye see how one Angell killed an hundreth fourescore and five thousand in one night in Senacheribs host 2 King 19.35 and for their swiftnesse ye have example in the Angell who in one night killed all the first borne in Egypt Exod. 12.29 and for their obedience they are so ready to obey the Lord that they are made a paterne and example to us Matth. 6.10 Thy will be done in earth as it is in heaven We should doe his will upon earth as they doe if in the heavens that is most willingly And now to make use of this for the Ministery the Ministers are called the Angels of the Lord Reve. 3. because they should resemble most the Angels First The Angels behold the Face of God continually Matth. 18 10. and they desire with stretched out neckes to behold the mystery of the incarnation 1 Pet. 1.12 If they desire to see the face of God in his Word as the Angels doe see his face in glory and have an earnest desire to understand the mysteries of salvation then they are like the Angels and may bee called Angels Secondly they are the Angels of God because they cary the message of the Lord and therefore they should speake nothing but the Lords message unto the people Hag. 1.13 Then spake Haggai the Lords messenger in the Lords message unto the people Thirdly The good Angels keepe the Saints in all their wayes Psal 91.12 For hee shall give his Angels charge over thee to keepe thee in all thy wayes lest thou dash thy foote against a stone So should Ministers keepe the people committed to their charge they should beware to cast in offences either by erronious Doctrine or scandalons living to offend the weake that they dash not their foote against them Fourthly The Angels doe separate the good fish from the bad And sever the wicked from amongst the just Matth. 13.49 So should Ministers strive to separate notorious vile sinners from amongst the righteous and then they shall resemble the Angels yea they shall become the Lords mouth in so doing Iere. 15.19 If thou take forth the pretious from the vile thou shalt be as my mouth Of Satans accusation of Joshua the High-Priest Zach. 3.1 And he shewed me Ioshua the Highpriest standing before the Angell of the Lord and Satan standing at his right hand to resist him c. IN this Chapter are set downe the benefits wh ch God bestowed upon his Church after she returned from
the captivity and first what he did for Ioshua the Highpriest as a type to Vers 8. Secondly what he did for the Church in the three last verses In the type againe these things are to be considered First how Christ our Advocate taketh the defence of Ioshua against Satan Vers 2 and then how he pardoneth him of his sinnes and sanctifieth him vers 3.4.5 and lastly the promise which Christ the Angell of the covenant maketh unto him if he walke in his wayes Vers 6.7.8 The accuser is Satan the accused is Ioshua and the defender is Christ Satan the accuser is described by his name ãâã ãâã ãâã ãâã ãâã Satan Adversarius saluti hominum a ãâã ãâã ãâã ãâã ãâã adversari odio ââbere hee is called Satan that is qui intestino odio prosequitur who hath a deadly hatred against the sonnes of men the place where he stood when he accused was at Ioshua's right hand for it was the manner of the accusers amongst the Iewes to stand at the right hand of the party accused when they did accuse Psal 109.6 The accuser stood at the right hand of the party accused Let Satan stand at his right hand and when he shall be iudged let him be condemned The thing which he accused him of was because hee stood in filthy apparell before the Lord. The opinion of Hierome concerning Ioshua Hierome is of this mind that Ioshua the Highpriest married a strange woman contrary to the Commandement of the Lord as the rest of the Iewes did Ezr. 10.18 And he holdeth that Satan did accuse him justly here because he had married a stranger as well as the rest but we are rather to incline to Ionathan the Paraphrast in this who Paraphraseth it thus Filios habebat qui duxerant uxores non convenientes sacerdotio hoc est alienigenas ipse vero non corripiebat eos that is hee had sonnes who married wives who were not lawfull for the Priests to marry and yet he reproved not them this may seeme rather to be the cause for which he was blamed as we may see Ezr. 10.18 And amongst the sonnes of the Priests there were some that had taken strange wives namely of the sonnes of Ioshua the sonne of Iozedek and it was for this that his priestly Garments were stained And he shewed me Ioshua Foure things are to be considered in this name Ioshua First that Ioshua was called Hoshea and Moses changed this name and called him Iehoshua and the Greekes called him Iesus Act. 7.45 The opinion of the Iewes concerning the change of Ioshua's name The Iewes say that the letter jod × was taken from the name Iehova and was put to Hoshea and then he was called Ioshua as the letter he × was taken from Iehoua and put to Abram and then he was called Abraham but if this their observation were true then it should follow that when the Lord tooke the letter jod × from a name that it should be for the disgrace of the person as Sarai the Lord changed her name and called her Sarah this change was for the credit of Sarah and yet jod × was taken from it before she was my princesse but now she is a princesse simply when Davids incestuous sonne Amnon was called Amminon 2 Sam. 13.2 Was the letter jod added for his credit No ãâã ãâã ãâã ãâã ãâã but the reason why this name was changed was this to signifie the authority which the Lord had over him for the imposition of new names signifieth authority in him that imposeth as Ioseph's name was changed by the King of Egypt and he was called Zaphnath-paaneah To impose or change a name a signe of authority Gen. 41.45 So Eliacim's name was changed by Pharao Neco he was called Iehojakim so Ananias Misael and Hazarias their names were changed in Babel so Simon 's name was changed into Peter Iacobs name was changed into Israel So this name Hoshea was changed into Ioshua Num. 13.16 and Revel 2.17 To him that over commeth I will give a new name Secondly Moses gave him this name by the Spirit of God either foreseeing that he should be his successor and save the people from their enemies the Canaanites or praying for him that the Lord would save him from the wicked spyes as Salo. Iarchi saith Thirdly the Seventy translate this name Ioshua alwayes Iesus Whether may this name Iesus be given to any in the Church now as Colos 4.11 Quest Salute Iesus which is called Iustus This name Ioshua contracted into Iesus by the Greeks Answ was an usuall name amongst the Iewes but now when it is appropriated to Iesus none may bee called Iesus but Christ himselfe for he both preserveth alive and giveth life the Hebrewes take vivificare vel in vita conservare vel vitae restituere Num. 22.33 so Num. 31.15 Num vivificastis omnem foeminam have ye kept the women alive so Luc. 13.34 Ioshua might have done this but vivificare is vitae restituare to restore to life againe and this Ioshua could not doe but Iesus who quickeneth the dead and restoreth them to life againe 1 Cor. 15.22 And Satan standing at his right hand The right hand was the chiefe place for the understanding of this situation amongst the Iewes marke first How to understand the situation at the right hand when three are going together or sitting together he that is in the middle place is in the chiefe place he that standeth upon his right hand is in the second place and he that standeth on his left hand is in the third place and in this sense we are to understand these places Hee shall set the sheepe at his right hand and the goates at his left hand Matth. 25.33 Christ is in the highest place the sheepe in the second place and the goates in the third so the mother of Zebedees children Matth. 20.21 desired that one of her sonnes might stand at Christs right hand and another at his left hand Christ is in the highest place hee that stands at his right hand in the second place and he that stands at the left hand is in the third place Secondly when the most eminent person sitteth he that sitteth at his right hand is in the second place Example Salomon sate upon a throne and his mother at his right hand 1 King 2.19 Salomon was in the first place and his mother in the second So Christ sitteth at the right hand of the father that is in the second place next to the father for we cannot imagine that Christ as mediator sits above his father The right hand is the more excellent being compared with the left Thirdly when the two hands are compared together then the right hand is the more excellent and so Paul saith They gave unto us the right hand of fellowship Galat. 2.9 So Benjamin is called the sonne of the right hand and Salomon Eccles 10.2 saith that the wise mans heart is in his right side
with the temptation will make a way alwayes to escape that we may be able to beare it Observe in Satans tempations first the order and then the manner the Apostle hath an heavenly order 1 Cor. 11.3 The order of Satans temptations God is Christs head Christ is the maÌs head and the man is the womans head the Devill first hee tempted the Woman the weaker Vessell Secondly he tempted the man the womans head Thirdly hee tempted Christ here in his type Ioshua and then Christ in proper person who is the mans head but hee durst never goe higher to tempt God Christs head There is nothing contrary to God by his omnipotencie hee subdueth all things to him as there is nothing summe malum as God is summe bonum for then there should be duo principia as the Manicheans held so the Divel is not absolutely contrary to God but must be subject unto him and over-ruled by him And if we shall marke the manner of his temptations we shall see them strange First he intices and setteth forward men to mischiefe and then he would be their first accuser like unto Ioab 2 Sam. 18.12 when Absolom was hanging in an oake tree one came and told Ioab that he was hanging there Ioab offered the man ten shekles of silver to kill him but what saith the man he refused and said No thou wouldst give me a thousand shekles of silver The manner of Satans temptations for the King commanded to spare the young man and if I should doe so thou wouldst be the first man that wouldst set thy selfe against me for Ioab first to perswade the man to kill Absolom and then to bee the first to accuse the man was not this a shamelesse accuser So for the Devill first to set men on worke and then to accuse them is not this a vile accuser Satan is a cruel and a crafty adversary he is called Satan quia intestino odio prosequitur because hee pursueth with deadly hatred and that red Dragon who thirsts for the blood of the children of men therefore miserable are those who seeke to him for reliefe in their sicknesse or distresse Exod. 4.14 I am the Lord that healeth thee many thinke that there are some gentle sorts of Divels that can doe men no harme and that are ãâã ãâã ãâã ãâã ãâã but if they understood Satan's grounded and rooted malice and craft they would never seeke to him Observe the nature of this false accuser How SataÌ dealeth with his owne children and how with the children of God when he accuseth the child of God he makes his sinnes appeare more than they are if Ioshua's cloathes be soyled he makes them appeare like the cloathes of the menstruous women but when he hath to doe with the wicked he makes their sinnes appeare lesse than they are but God keepeth a contrary course when he lookes upon the sinnes of his Saints they seeme lesse to him than they are Iere. 51.20 Iacobs iniquity shall be sought for and shall not be found and Rom. 8.1 No condemnation to them which are in Christ but when he lookes upon the sinnes of the wicked he sees them just as they are Simile when a man lookes in a round glasse his face seemeth to him lesse than it is when a man lookes in a hollow glasse his face seemeth to him more than it is when a man lookes in a plaine glasse his face seemeth just to him as it is They will never be well decked to whom the Divell holdeth up the glasse of all men the Divell taketh most notice of the sinnes of the Ministers and is readiest to lay their sinnes to their owne charge and to blaze them abroad to others if there be a hole in their coat he will say they are ragged and if their cloathes be soyled he will say they are naked he observeth all our infirmities and watcheth our haltings therefore let us looke well to our wayes To resist him Satan layes to Ioshua's charge the faults of the people here Ioshua represented the whole people for the Priest under the law bare the sinnes of all the people but to be partakers of the sinnes of the people as here Ioshua was when hee did beare with the people that had married strange wives How a Minister may be guilty of the sinnes of the people that is a great sinne A Minister may be guilty of the sinnes of the people sundry wayes First of the ignorance of the people when hee instructs them not the lipes of the Priest should preserve knowledge Secondly he is guilty of the sinnes of the people when he reproveth them not for their sinne as Mal. 2.9 Accepistis facies in lege what is that Ye have accepted persons in the Law that is when the great men sinned the Priest durst not reprove them but was partiall in his reproofes Thirdly they are guilty of the sinnes of the people when they scandalize them by their bad life when they cary not the tender and weake Lambes in their bosomes or cause them to abort For whom Christ hath died Rom 14.15 Lev. 4.3 in reatum populi ãâã ãâã ãâã ãâã ãâã to cause the people to trespasse 1 Chro. 21.3 Why wilt thou be a trespasse to Israel How the Minister may be partaker of the sinnes of the people And as the Preacher may be an occasion and a stumbling to make the people sinne so he may be partaker of the sinnes of the people if hee follow them in their sinnes we have a notable example of this Amos 2.11 The Lord forbad expressely the Nazarits to drinke wine and yet the wicked Iewes came and tempted them to drinke wine and they to be counted boone companions did drinke wine with them and thus they were guilty of the sinnes of the people But they should have remembred that of Iere. 15.19 Turne thou not to them but let them turne to thee they bid you drinke wine will yee drinke it then yee goe to them but refuse to drinke it stand in your place and let them rather come to you run not in that same excesse of ryot with them When Ioshua's sonnes maried strange wives this was a staine to his holy garments so when the sonnes of Eli lay with the women that came to the Tabernacle it made the sacrifice of the Lord to be abhorred and when the Priests daughter committed whoredome it was a great disgrace and shame unto him therefore Paul will have a Minister To rule well his owne house having his children in subjection with all gravity 1 Tim. 3.4 and he giveth the reason why they should have obedient children and his house well ordered vers 5 For if a man know not how to rule his owne house how shall he take care of the Church of God How shall a Minister know that he is free from the pollutions of the people Quest First Answ if he be deepely touched with a sense of his owne sinnes and then
we cannot expound them literally but in vision for Ieremiah was never yet in Babel So we are not to expound the Prophecy literally when it is contrary to piety but onely in vision as when Hosea is bidden marry a whore Hos 1.2 This was onely in vision Thirdly when they are contrary either to decency or good manners as when Ezekiel is bidden goe naked and to eate his bread baken with mans doung Ezek. 4.12 so we are not to take this vision literally that the Angell did any thing in our sanctification or justification In the parable of the rich glutton hee desired that Abraham would send Lazarus that he might dip his finger put it upon his tongue in heaven the glorified soules have no fingers as yet nor in hel the damned have no tongues yet but because we cannot conceive spirituall things but by bodily things therefore it is expressed after this manner So every knee in heaven and earth shall how Phil. 2.10 there are no knees in heaven as yet to bow to Christ but this is spoken to our capacity for when we would doe homage here below we bow the knee so heavenly worship is here figured by earthly gesture And to him he said behold I have caused thine inquity to passe from thee and I will cloath thee with change of rayment Pardoning of sinne here is expressed by putting off foule cloathes and putting on a new garment The Lord delightes to see his Priests cloathed in holinesse Psal 122.16 and to put on righteousnesse as a garment Iob. 29.14 ãâã ãâã ãâã ãâã ãâã Sacerdos ãâã ãâã ãâã ãâã ãâã sponsus and the Hebrewes observe that Cohen a Priest and Cahan a Bridgroome come both from one roote because the Priest when he commeth before the Lord should be adorned like the bridgroome the Apostle saith That as many as were baptized into Christ have put on Christ Galat. 3.27 which is a speech borrowed from the custome used in the primitive Church for those who were Adulti or come to age The custome in the Primitive Church when they baptized those that were come to age when they were to be baptized came to the Church the Sunday before the Pascha and put upon them white cloathes therefore the day was called Dominica in albis and they were called candidati if white cloathes and holinesse becommeth every Christian when he entereth into Christianity how much more should Preachers study to put on righteousnesse when they enter to this holy calling but many now dare be bold to come in before the Lord with their soiled and filthy cloathes as if they had lyen amongst the pots of Egypt Foure sorts of Garments unbeseeming a Minister Secondly some come in and they have not these mutatorius vestes changed apparell but they had rather superindui to put one some shew of holinesse above but not to lay aside their old sinnes They make the outside of the platter cleane but within it is full of uncleannesse Matth. 23 25. Thirdly others come in with their garment of Linsey-Woolsey before the Lord ye shall not know of what profession they are like Sceptikes doubting of all things now standing for popery now for the truth now broching this heresie now that Fourthly some come in before the Lord with their wollen cloathes the Lord by Ezekiel cap. 44. commandeth expressely that the Priests should weare no wooll in the sanctuary but linnen and out of the sanctuary when they were about their secular affaires no linnen but wooll and therefore the Iewes proverb was when they saw a worldly minded Priest they said there goeth the man with the wollen cloathes Ministers of all men should study to have their cloathes cleane and see that their garments be not spotted with the flesh Iud. 23. Great purity required in Ministers It was a great change in Israel when the Nazarits who were purer then snow whiter then milke more ruddy in body then rubies when they became blacker then a coale Lamen 4.7 So now it is a great change when Ministers whose Garments should be pure and holy shining as the wings of a dove covered with silver and like her feathers covered with yeallow gold come in as though they had lien among the pots Psal 68.13 Many now that should come in Candidati before the Lord are fettered and intangled with the affaires of the world yea they come in Loadened with thicke clay Habak cha 2.6 having greater care to heape up gold then to gather grace to uphold them in the day of their triall when Satan shall accuse them for being cloathed with filthy garments as hee did Ioshua the Highpriest here And I will cloathe thee with change of raiment Quest Ioshua's sinnes being pardoned already how is his sinne pardoned anew againe Answ There is our totall justification and our partiall justification Ioshua had his totall justification before but this was his partiall justification Iustificate totalis partialis God pardoned him those sinnes which hindered him in his Priestly office an example not unlike unto this we have Esay 6.7 When the Seraphim came with a coale and touched the lippes of Esay this was his partiall justification when he pardoned him those sinnes which hindred him in his calling Esay 6. But ye will say Ob. get we not the remission of all our sinnes simul semel Although all sinnes both by past and to come are remitted to the child of God in Gods eternall counsaile Ans Whether we get remission of all our sinnes simul et semel yet the sinnes not yet committed when they are committed and repented of in our sense and feeling then they are pardoned when we feele them to be pardoned Peccata praeterita remittuntur per formalem applicationem as they speake in the Schooles futura vero virtualiter tantum praeterita insese futura in subjecto vel persona peccante And I said let them set a faire crowne upon his head God never beginneth a worke but he perfecteth it God never beginneth a worke but that which he perfecteth this we see in the worke of creation God rested not untill he had finished all his workes so in the worke of his providence Psal 65.11 Thou crownest the yeere with thy goodnesse Thirdly in the worke of redemption Christ left not off this worke till he said consummatum est Fourthly in the worke of sanctification Phil. 3.6 He that hath begun a good worke in you will performe it untill the day of Iesus Christ The Lord bringeth to perfecton every good worke begun in us he is not like the man in the Gospel who began to build a house but was not able to finish it This is a great comfort to the children of God who find many impediments in the worke of their sanctification the child of God saith sometimes with Rebecka Gen. 25.22 It had been better for me The comforts of the children of God never to have conceived he feeleth the flesh
striving against the spirit as Iacob and Esau in their mothers belly and sometime he feeleth the messenger of Satan buffetting him and hanging so fast on and fettering him by the way that in his owne sense and feeling he thinkes this worke will never be finished but yet he may take heart to him in this as God brought home Ioshua out of the captivity cloathed him with change of apparell and lastly put the crowne upon his head so shall the Lord finish that good worke which he hath begun in us Philip. 1.6 The difference betwixt the Kings Crowne and the Priests ãâã ãâã ãâã ãâã ãâã corona regis They put a Crowne upon his head The Kings Crowne differed from the Priests crowne First in name the Kings Crowne was called Gnaterah the Priests was called Mitznephath Secondly in the matter the Kings Crowne was of pure gold the Priests was fascia ãâã ãâã ãâã ãâã ãâã cidaris vel corona sacerdotis Exod. 28.4 of silke mixed with gold and it was called tiara Thirdly they differed in the forme and lastly in the use the Kings Crowne was typicall and civill also for government in things civill the Priests was onely typicall Secondly the things that were joyned with the Priests Crowne were more vive types of Christ then the Kings Crowne was for his Bells typed Christs propheticall office his white garments his Priestly office and the Crowne his Kingly office he was a more vive representation of Christ than the King was And they put a Crowne upon his head There are three sorts of crownes first the crowne of profession Three sorts of crownes common to all Christians Revelat. 3.11 Hold fast that thou hast let no man take thy Crowne Secondly a ministeriall crowne which belongeth to faithfull Pastors Phil. 4.1 Therefore my brethren my joy and crowne So 1 Thess 2.19 And thirdly the Crowne of glory 1 Pet. 5.4 The crowne of the Pastor is his people converted by him Prov 17.6 Childrens children are the crowne of old men Gnatereth corona commeth from Gnatur cingere 1 Sam. 24.23 When Saul and his men invironed David then they are said Gnatar cingere when the Grandfather hath his childrens children compassing him about what a crowne is that for him so a Ministers crowne shall be this Simile when his people converted by him stands about him like a crowne The Priest under the Law in the time of his dayes laid aside his crowne Ezek. 24.17 and in time of joy and gladnesse put it on againe Many now a griefe may lay aside their crowne and trample it upon the ground for griefe that they have been so negligent in their Calling What joy can a man have when hee remembreth his great negligence in his ministery and sloth in the Lords businesse he should not be so negligent if he would alwayes remember that last crowne of glory which the chiefe Shepheard shall give 1 Pet. 5.4 A crowne that fadeth not away The crownes below here wherewith men were crowned were made of grasse of Lawrell trees of linnen of wooll and the best of them but of gold which all are fading crownes but this crowne is ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã immarcessibilis nunquam marcescens item flos quidam sic dictus quod non marcescat sed decerptus asservetur cum cuncti flores defecere madefactus aqua reviviscat Plinius lib. 2. cap. 11. an incorruptible and durable crowne that cannot fade nor vanish away So they set a Mitre upon his head or a crowne upon his head After that Ioshua by the assistance of the Angel had resisted Satan given him the foyle and had gotten the victory the Lord in signe of this victory and to confirme Ioshua in the Priesthood after hee returned from the captivity setteth a crowne upon his head This is a great comfort to all Christians but chiefly to faithfull Ministers that although they suffer persecution be carried as it were into captivity accused by Satan and the wicked in the world yet if they constantly stand out and resist Satan and stop the mouthes of those wicked instruments of his by their good life and holy conversation they may be assured the Lord will give them a crowne even the Crowne of life Revel 2.10 Feare none of those things which thou shalt suffer behold the Divell shall cast some of you into prison that yee may be tryed and ye shall have tribulation ten dayes be thou faithfull unto the death and I will give thee a Crowne of life Of the eating of holy things Levit. 22.10 There shall no stranger eate of the holy thing a soâourner of the Priest or an hired servant shall not eate of the holy thing But if the Priest buy any soule with his money he shall eat of it c. THe LORD made a twofold distinction of meates under the Law First of cleane and uncleane meates and that is taken away now for to the cleane all things are cleane Titus 1.15 The Hebrewes call that which is uncleane Piggul a polluted thing that is ãâã ãâã ãâã ãâã ãâã Abhominatio res abhominanda proprie dicitur de carne faetoris coloris tetri a thing that is eaten after the time and Aquila translateth it ãâã ãâã ãâã ãâã ãâã that is a thing to be rejected or refused And the Apostle useth the same word when he is speaking of meates that nothing is ãâã ãâã ãâã ãâã ãâã to be refused if it be received with thankesgiving 1 Tim. 4.4 The second distinction of meates was this some were cleane by the Law but yet if they were eaten by persons who had no right to eat them then they were uncleane to them Thirdly if they eate them not in the appointed place and fourthly if they eat them not in due time First somethings the Priests might eate and their sonnes but not their daughters Num. 18.9 Here we must marke a difference betwixt the legall promises and the spirituall promises the legall promise is the Priests and his sonnes shall eate of it but not their daughters but the spirituall promises are made to them and to their children and to all that are a farre off even as many as the Lord our God shall call Acts chapter 2. verse 39. The difference betwixt the legall promises and Evangelicall promises Secondly the legall promise was made to the Priests and their sonnes but not to their daughters but in the spirituall promises there is no difference betwixt male and female Galat. 3.18 There were other things that their daughters might eate of as well as their sonnes and the servant that was bought with money or borne in the house and the Priests daughter who was a Widdow or divorced and returned to her father againe having no children all these might eate of the lesse holy things Lev. 22.11 12 A difference betwixt the morall and ceremoniall Law Observe first a difference betwixt the morall Law and the ceremoniall the morall
the end of all his miseries and therefore is properly called mans day Iob 18.20 The day of a mans death is better then the day of his birth Luc. 2.29 Now lettest thou thy servant depart in peace 1 Sam. 28.15 Why hast thou troubled me Iob 3.13 For now should I have lien still and beene quiet I should have slept then should I have beene at rest The Councell of Toledo marketh that Christ wept not at Lazarus death but at his resurrection and this should teach us to moderate our griefe when our friends dye and those whom we love best If ye love me saith Christ yee will rejoyce because I goe to my father Ioh. 14.28 So we should rejoyce when wee see our friends goe to our Father and count the day of their death better then the day of their birth The day of death is worse to the wicked The day of a mans death is better than the day of his birth to the children of God it is better but to the wicked it is much worse the child of God saith in his death as Christ said consummatum est then all teares are wipt from their eyes but to the wicked it is their worst day as the child of God saith consummatum est so they say inchoatum est Luc. 16.25 Remember that thou in thy life time receivedst thy good things and Lazarus his evill things but now he is comforted and thou art tormented Death is worse to the wicked man therefore his death is called the death of the uncircumcised Ezek. 28.12 and he dyeth as a foole 2 Sam. 3.33 but the children of God die in the Lord and their death is their rest It may seeme that to be borne is better than death Ob. Ioh 16.20 A woman when she is in travell hath sorrow because her houre is come but assoone as she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world She rejoyceth that she hath brought forth a Sonne but we rejoyce not when one dyeth therefore it may seeme that the day of ones birth is better then the day of his death It is better for the woman that she hath a child borne for the continuation of her posterity Answ and therfore she rejoyceth but the day of the childs death is better for himselfe than the day of his birth because then there is an end put to all his miseries In what case may a man choose death rather then life Quest We may chiefely choose death rather then life onely to be rid of sinne as Paul desired Answ to depart and to be with Christ Phil. 1.23 but this was onely to be delivered from the body of sinne to prevent sinne it is better not to be than to be Eccles 4.3 for he hath not seene the evill worke which is done under the Sunne Againe it is better for reprobates that they had never beene because of their damnation as it is said of Iudas It had beene better for him that he had never beene borne Matth. 26.21 and it is better to be dead then living that a man may be freed of sinne There is esse Physicum esse morale it is better for a wicked man to be than not to be ratione Physica because he commeth nearer to God who hath his being of himselfe but it is worse to him quoad esse morale magis optandum non esse cum carentia poena quam esse cum poena that is it is better for him not to be without punishment than to be and be punished eternally There is in man instinct reason and faith instinct teacheth him onely to seeke the preservation of his body reason goeth somewhat higher and hath some respect to vertue and honor but yet it is not a right guide to man here when hee wisheth to be dead for feare of shame and such worldly inconvenients Stoici ne foedetur virtus Romani ob inanem gloriam mortem optarunt but faith seeth farther and wisheth this dissolution because it knoweth that the body and the soule shall be joyned together againe after they are separated and purified from sinne A man must not wish death or the grave although he be bitter in soule Iob. 3.20 and afflictions be upon him but onely for sinne If it be said death destroyeth the substance of man but sinne destroyeth onely an accident in man Ob. therefore death should not be desired for the eschewing of sinne Answ Death is not a totall destruction of a man neither is a man turned into nothing when he dyeth neither wisheth he death that he may not be but that this Tabernacle may be dissolved that he may have A building of God an house not made with hands eternall in the heavens 2 Cor. 5.1 Observe that men looke diversly upon death First as it is an enemy to nature and so all men abhorre it And the naturall man in this respect calleth it a bitter death 1 Sam. 15.3 Hagag said Surely the bitternesse of death is past Secondly some looke upon it as the wages of sinne Rom. 6.32 then it is a more bitter death and thirdly some looke upon it as a passage to life and then it is to be wished but not for it selfe but for another end as when a sicke man desireth a bitter potion for his healths sake for no evill of punishment is to be desired for it selfe There are two periods set downe here our birth and our death and not our life It is the manner of the spirit of God in the Scriptures to set downe the two extremes and to leave out the midst as Psal 21.8 the Lord shall keepe thy going in and going out that is all thy wayes so Exod. 8.11.5 And all the first borne of the land of Egypt shall dye from the first borne of Pharaoh that fitteth upon the throne unto the first borne of the Maidservant that sitteth behind the Mill here the rest of the people are left out for shortnesse and the two extremes are expressed so Num. 6.4 from the kernell to the huske here the wine which is the midst is left out so Iob. 24.20 The wombe shall forget him and the wormes shall feede sweetly upon him here the birth and the grave include the whole life So here are set downe our birth and our death our two graves the grave out of which we come and the grave unto which we goe Iob joyneth these two together Naked came I out of my Mothers wombe and naked shall I returne thither Iob. 1.21 he was not to returne backe to his Mothers wombe againe but he was to returne backe to the grave againe the second wombe and Christ joyneth the belly and the grave Matth. 1â 4 For as Ionas was three dayes and three night in the Whales belly So shall the some of man be three dayes and three nights in the heart of the earth hence it is that the inferior parts of the earth
day farre from them and they said Let us eate let us drinke for tomorrow wee shall die 1 Cor. 15.32 Many men live now as though they should never dye they make a covenant with death as the Prophet saith Esay 28.16 We have made a covenant with death and with hell are we at agreement But they are deceived death is unmercifull it will mak a league with no man this league is made only in the imagination of their owne hearts Fiftly consider the comforts which we have against the grave it is very terrible in it selfe it is called a pit Esa 38.18 darknesse and the Land of oblivion Psal 88.13 The shadow of death Iob 10.21 corruption and destruction and for the power of it it is said to have gates and doores Iob 38.13 and a soule Esay 5.14 ãâã ãâã ãâã ãâã ãâã dilatat sepulchrum animam suam Hirhhibbah sheol naphshah the grave hath enlarged her soule so to have hands Psal 49.16 and 89.49 so to have a mouth Ps 141.7 so a sting 1 Cor. 15.55 all those Epithites are to shew how terrible and fearefull it is to a wicked impenitent sinner who lyeth down in it with his sins upon him but to the godly it is ãâã ãâã ãâã ãâã ãâã a sleeping place it is a place that all men yea even the best must come into Iacob made account to go thither Gen. 37.35 and Iob desired to be there O that thou wouldest hide me in the grave Iob 14.13 Because he knew that it was his house Iob. 17.13 Yea Christ himselfe was there and sanctified it first he bought the grave the price of him that was valued after that Iudas had cast it backe againe was given for a potters field for the buriall of strangers this is the first right which gentiles have to the grave because Christ purchased it unto them Againe Christ was buried in Golgotha where his blood ranne downe upon the graves of the dead that were buried there Thirdly he hath lyen downe in it and whereas it was loathsome before now he hath persumed it so that we may safely lye downe in that bed in which his blessed body lay and lastly he hath the key of the grave to open it when hee pleaseth so that it hath no power to keepe us Revela 1.18 I have the keyes of hell and of death this is a singular comfort to us then who are the Children of God so that we may say better is the day of our death than the day of our birth Sixtly wee should remember that our dead bodies are within the covenant and the Lord forgetteth them not When Iacob went downe to Egypt the Lord promised to bring him backe againe Gen. 46.4 but how did the Lord bring him backe againe seeing he dyed in Egypt The Lord was with him when his bones were brought out of Egypt so the Lord preserveth all the bodies of his Saints and he keepeth all their bones Psal 34.20 yea even when they are in the grave because they are within the Covenant therefore it is called domus viventium the house of the living Lastly that our death may be comfortable unto us let us remember that it doth not onely put an end to our miseries in this life but it is the entrance to glory and everlasting happinesse where we shall see the Lord and his Angels and abide with them eternally Moses is renowned unto the worlds end because hee saw the Lords backe parts onely but we shall not onely see his backeparts but we shall see him as he is even face to face 1 Iohn 3.2 1 Cor. 13.12 The Queene of Sheba heard many things of Salomon and yet the halfe was not told her but when shee saw him face to face then shee said Happy are thy men happy are thy servants that stand continually before thee 1 King 10.8 So in this life wee heare many things of Christ the true Salomon and his kingdome but yet the halfe are not told us for the eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 But at the day of our death when our soule shall be separated from our bodies then wee shall see these things and shall say with the Queene of Sheba happy are thy men happy are thy servants that stand continually before thee and blessed are the dead that die in the Lord Revel 14.13 If wee consider these things seriously wee shal be inforced to conclude with Salomon here better is the day of death thaÌ the day that one is borne Errata Pag. 32. line 6 for Ezek. r. Esa pag. 43. l. 15. for eate of this r. eate not of this bread but other lesse holy things pag. 68. l. 30. were essentially r. as the cause and the effect pag. 73. l. 8. r. first fruits pag. 82. l. 20. dele done upon pag. 95. l. 1. Pentecost r. Passeover pag. 101. l. 11. dele therefore p. 114. l. 25. r. they blew not at all in the fifty yeere as Masius holdeth but in the forty nine yeere pag. 156. l. 22. for neither r. and his sonnes but not his daughter pag. 168. l. 27. for thee r. his FINIS AN EXPLICATION OF THE IVDICIALL LAWES OF MOSES Plainely discovering divers of their ancient Rites and Customes As in their Governours Government Synedrion Punishments Civill Accompts Contracts Marriages Warres and Burialls Also their Oeconomicks Vizt their dwellings Feasting Clothing and Husbandrie Together with two Treatises the one shewing the different estate of the godly and wicked in this life and in the life to come The other declaring how the wicked may be inlightned by the preaching of the Gospel and yet become worse after they be illuminated All which are cleered out of the Originall Languages and doe serue as a speciall helpe for the true understanding of divers difficult Texts of Scriptures ãâã ãâã ãâã ãâã ãâã Venia danda primum aliquid experienti By IOHN WEEMSE of Lathocker in Scotland Preacher of Gods Word LONDON Printed by Iohn Dawson for Iohn Bellamie and are to be sold at his Shoppe at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. TO THE RIGHT HONORABLE COLENE EARLE OF SEAFORT Lord Mackenzee and Kintaill one of his MAIESTIES most Honorable Privie Councell in the Kingdome of Scotland Honorable and my very good Lord GOD who is the God of order and not of confusion from whom all good things descend hath placed here below sundry sorts of people Prov. 30.25.26.27.28 the Ants are a people not strong yet they prepare their meat in the Summer the Conies are but a feeble folke yet make they their houses in the Rocks the Locusts haue no King yet goe they forth all of them by bands the Spider taketh hold with her hands and is in Kings palaces this sort of people differ very much for some of them are ãâã ãâã ãâã ãâã ãâã which provide onely
ãâã ãâã ãâã ãâã 105 ãâã ãâã ãâã ãâã ãâã 141 ãâã ãâã ãâã ãâã ãâã 17 × ãâã ãâã ãâã ãâã ãâã 158 ãâã ãâã ãâã ãâã ãâã 157 ãâã ãâã ãâã ãâã ãâã 44 × ãâã ãâã ãâã ãâã ãâã 132 × × Demonstrativum 86 ãâã ãâã ãâã ãâã ãâã ibid ãâã ãâã ãâã ãâã ãâã 175 × ãâã ãâã ãâã ãâã ãâã 63 ãâã ãâã ãâã ãâã ãâã 152 ãâã ãâã ãâã ãâã ãâã 63 × ãâã ãâã ãâã ãâã ãâã 10 ãâã ãâã ãâã ãâã ãâã 12 ãâã ãâã ãâã ãâã ãâã 67 ãâã ãâã ãâã ãâã ãâã 163 ãâã ãâã ãâã ãâã ãâã 191 × ãâã ãâã ãâã ãâã ãâã 109 ãâã ãâã ãâã ãâã ãâã 163 × ãâã ãâã ãâã ãâã ãâã 26 ãâã ãâã ãâã ãâã ãâã 29 ãâã ãâã ãâã ãâã ãâã 178 ãâã ãâã ãâã ãâã ãâã 29 ãâã ãâã ãâã ãâã ãâã 157 ãâã ãâã ãâã ãâã ãâã 152 × ãâã ãâã ãâã ãâã ãâã 137 ãâã ãâã ãâã ãâã ãâã 196 × ãâã ãâã ãâã ãâã ãâã 180 ãâã ãâã ãâã ãâã ãâã 145 ãâã ãâã ãâã ãâã ãâã 169 ãâã ãâã ãâã ãâã ãâã 14 × ãâã ãâã ãâã ãâã ãâã 16 ãâã ãâã ãâã ãâã ãâã 191 ãâã ãâã ãâã ãâã ãâã 14 ס ãâã ãâã ãâã ãâã ãâã 24 ãâã ãâã ãâã ãâã ãâã 61 ×¢ ãâã ãâã ãâã ãâã ãâã 152 ãâã ãâã ãâã ãâã ãâã 5 ãâã ãâã ãâã ãâã ãâã 24 פ ãâã ãâã ãâã ãâã ãâã 150 ק ãâã ãâã ãâã ãâã ãâã 125 ר ãâã ãâã ãâã ãâã ãâã 87 ãâã ãâã ãâã ãâã ãâã 81 ש ãâã ãâã ãâã ãâã ãâã 146 ãâã ãâã ãâã ãâã ãâã 57 ãâã ãâã ãâã ãâã ãâã 88 ãâã ãâã ãâã ãâã ãâã 87 ãâã ãâã ãâã ãâã ãâã 126 ãâã ãâã ãâã ãâã ãâã 189 ת ãâã ãâã ãâã ãâã ãâã 106 ¶ A Table of the Greeke words expounded in this Booke Î ãâã ãâã ãâã ãâã ãâã 9 ãâã ãâã ãâã ãâã ãâã 45 ãâã ãâã ãâã ãâã ãâã 126 ãâã ãâã ãâã ãâã ãâã ibid ãâã ãâã ãâã ãâã ãâã 178 ãâã ãâã ãâã ãâã ãâã 126 Î ãâã ãâã ãâã ãâã ãâã 172 ãâã ãâã ãâã ãâã ãâã 191 Î ãâã ãâã ãâã ãâã ãâã 44 ãâã ãâã ãâã ãâã ãâã 88 ãâã ãâã ãâã ãâã ãâã ibid Î ãâã ãâã ãâã ãâã ãâã 183 ãâã ãâã ãâã ãâã ãâã 178 ãâã ãâã ãâã ãâã ãâã 11 Î ãâã ãâã ãâã ãâã ãâã 88 ãâã ãâã ãâã ãâã ãâã 162 ãâã ãâã ãâã ãâã ãâã 182 ãâã ãâã ãâã ãâã ãâã 141 ãâã ãâã ãâã ãâã ãâã 88 ãâã ãâã ãâã ãâã ãâã 15 Î ãâã ãâã ãâã ãâã ãâã 163 ãâã ãâã ãâã ãâã ãâã 138 ãâã ãâã ãâã ãâã ãâã 150 Î ãâã ãâã ãâã ãâã ãâã 150 ãâã ãâã ãâã ãâã ãâã 58 Î ãâã ãâã ãâã ãâã ãâã 178 ãâã ãâã ãâã ãâã ãâã 186 Î ãâã ãâã ãâã ãâã ãâã 172 Î ãâã ãâã ãâã ãâã ãâã 152 Î ãâã ãâã ãâã ãâã ãâã 189 Î ãâã ãâã ãâã ãâã ãâã 44 ãâã ãâã ãâã ãâã ãâã 182 ãâã ãâã ãâã ãâã ãâã 52 Ρ ãâã ãâã ãâã ãâã ãâã 88 Σ ãâã ãâã ãâã ãâã ãâã 150 Î¥ ãâã ãâã ãâã ãâã ãâã 88 Φ ãâã ãâã ãâã ãâã ãâã 103 ãâã ãâã ãâã ãâã ãâã 184 Χ ãâã ãâã ãâã ãâã ãâã 187 ãâã ãâã ãâã ãâã ãâã 88 An Alphabeticall Table of the chiefe matters and principall distinctions contained in this Booke A ADonijah how guiltie of treason 43. Anger followeth the complexion of the bodie 80. to do a thing in anger 79. Anointing of the Kings a judiciall Law 18. See King their anointing before meat 187. Apparell of the matter of their apparell 189. See Cloaths Apologue two Apologues found in the Scripture 8. God teacheth by Apologues 7. what we should looke to in an Apologue 8. B Battaile see Warres Beds in which they sat 185 the decking of their beds 186 Borne first borne succeeded to the Kingdome by the Law of Nations 47. Bosome to leane in it a token of loue 181. Bow see Lamentation Bramble representeth a bad King 10. Bread of sundry sorts amoÌgst the Iewes 179. breaking of bread a token of loue 184 Brother the priviledges of the eldest brother 117. what the second brother was to doe to him ibid. Bridegroome his friends 126. what was the office of the Bridegrooms friend ibid. the manner of blessing the Bridegroome and Bride 127. Buriall the place of buriall 169. strangers buried by themselues 170. Ceremonies used at Burials ibid. great charges at their burials 175. feasts at their burials 174. they comforted the liuing after the buriall 175. See tombe and dead Burning a punishment amongst the Iewes 151. who were burnt ibid. C Campe foure remarkable things in the Campe of Israel 159. Caesar more mild than Pharaoh to the Iewes 52. Christ called the Oyle 22. whether Christ was his proper name 21. he payed tribute 51 derided by the Iewes 154. why he refused the drinke 155. he suffered in all his senses ibid. Cloaths of the matter of them 190. of the colour of them ibid. divers sorts of cloath 191. Concupiscence twofold 79 Condemned what done to them before the execution 154. Contract the manner of writing it 112 of the sealing of it 113. Cut what meant by cutting off 153. D Dan a warlike Tribe 158. he was the gathering host ibid. Daniel why he eat Lentils 179. David how chosen 14. how called the Lords servant 15 a man according to his heart ibid. Why he mourned for Abner and Absolon 20. thrice anointed 21. how he came by his riches 23. hee brake not his oath to Shimei 40. sinned not in killing the Amalekite ib. Day Hezekias day 94. Ioshua's day ibid. Day threefold 95. the spirituall use of it 97. how the dayes are reckoned from the Planets 99. Day when taken for a yeare when for a moneth 123 Dead how long they lamented the dead 170. Minstrels at the buriall of the dead 171. they hyred mourners ibid. the song of the mourners ibid. washed embalmed the dead bodies 172. burnt sweet Odours for them ibid. Death the Iewes put not two to death in one day 150. Diall fiue sorts of Dials 90. of Ahaz dial ibid. things remarkable in it 90. c. the spirituall use of dials 94. Dinner described by drawing of water 89. it was the time of the Iewes breakfast 177. they fed sparingly at dinner 178. Dowrie given by the man at the first 124. Drinke of their Drinke 168. the manner of their drinking ibid. Dyet three sorts of dyets 180. E Earth the lower parts of it put for the wombe and graue 176. Edomites and Egyptians distinguished from other Nations 45. Embolimie yeere what 102 Embolimie Epact counted as no Epact 105. Error of the person when it nullifieth a Contract 71. Evill twofold 68. Eyes of flesh what 18. Executioner whether he is to execute a person that he knowes to be innocent 70 Examples rules concerning examples 33. F Face to spit in the face a great disgrace 118. Familie three sorts of commanding in the Familie 83. the tribes divided into Families 87. division of families ibid. Father might sell his children 84. Feasts at their marriages 182. at their weaning and death 183. at their burials 174. at their covenants 183. who were invited to their Feasts 184. the number
preferred to Kingly Government learne saith he what hath befallen us under the hand of Kings David caused the plague to come upon the people 2 Sam. 24.15 Ahab restrained the raine for three yeeres 1 King 17. and Zedekiah caused the Sanctuary to be burnt 2 Chro. 36.14 and the Iewes apply that saying of Hosea I gaue them a King in mine anger and tooke him away in my wrath Hos 13.11 That is I gaue them their first King Saul in mine anger and I tooke away their last King Zedekiah in my indignation Wee must distinguish betwixt the parts of a Kings person and the faults of the Office But the Iewes distinguish not well here betwixt the faults of a Kings person the calling it selfe good Kings did many excellent things amongst them for David a man according to Gods owne heart fought the battels of the Lord 1 Sam. 25.28 Kings haue beene the Instruments of much good appointed the order of the Priests and Levites and Singers 1 Chro. 24. and 25. He made many Psalmes to the prayse of God And Salomon who succeeded him built the Temple wrote many excellent Proverbs and Parables 1 King 4.32 And kept peace in Israel that every man might dwell safely vnder his owne Vine-tree and vnder his Figge-tree 1 King 4.25 Now that Monarchicall Government is the best government it is proved thus Reasons prooving Monarchicall government to be the best Reason 1 Kingly or Monarchicall Government resembleth Gods government most which is Monarchicall so it resembleth Christs government most in the Church Reason 2 Kingly government is the fittest government to represse sinne for when there was no King in Israel every man did that which he pleased Micah set up an Idol Kingly government fittest to represse sinne Iudg. 18. and they defiled the Levites Concubine because there was no King in Israel By King here is not meant any other sort of government but Kingly government as is evident Iudg. 18.17 ãâã ãâã ãâã ãâã ãâã haeres interdicti a ãâã ãâã ãâã ãâã ãâã hereditare vel possidens regnum ãâã ãâã ãâã ãâã ãâã possidere ãâã ãâã ãâã ãâã ãâã regnum There was no Magistrate then but in the originall it is there was no heire of restraint then to put them to shame Ioresh gnetzer which may be interpreted either haeres interdicti or possidens regnum there was none to possesse the Kingdome or there was not an heire of restraint Here two things are to be observed first that that is the best governement which restraineth sinne most secondly that that government which is by an heire of restraint is fittest to represse sinne but the governement Monarchicall is such and not Aristocraticall for it commeth not per haeredem but onely by Election Obserue what GOD himselfe saith to his people Deut. 17.20 that he may prolong his dayes in his Kingdome he and his children in the midst of Israel Here the Kingdome goeth by succession and not by election here was an heire of restraint to represse sinne Object It is objected if Government be hereditary then wicked Cambyses will succeed to good Cyrus Answ So in Kingly government good Hezekiah succeeded to Idolatrous Ahaz and if we receiue good at the hands of God why should we not receiue evill also Iob 2.10 Object Thirdly they alledge Iosephus testimony 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 Lactantius lib. 17. c. 15. speaking of the Common-wealth 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 Answ When the Iewes wished that Pompey 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 God was minded to giue the Iewes a King and telleth them what King he would 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 Conclusion let us be thankfull to God 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 Parables and Apologues God teaches us by Similitudes Parables and Apologues and as a cunning Painter the more vive that his Colours are drawn in the purtraiture to expresse the image Simile wee commend him the more but when wee see an Image made by some Archimedes that is ãâã ãâã ãâã ãâã ãâã 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 Two Apologues onely found in the Scriptures But there are two Apologues brought in in the 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 ãâã ãâã ãâã ãâã ãâã or the thing signified by the Apologue All the trees refuse the Government Iotham bringeth in here the trees anointing a King and they make choise of three most excellent trees
the Oliue the Figge and the Vine-tree and they all refused The trees described by their properties and then they make choise of the Bramble The 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 leaue my fatnesse wherewith by me they honour God man ãâã ãâã ãâã ãâã ãâã ex hiphil hophal compositum sensus est vestrisne verbis persuasa ita missam facere pinguedinem meam juxta hiphil ea ipsa queque priver deficiar juxta hophal nihilque amplius habtam in me commendabile The trees serue for a naturall civill and religious use in the Hebrew it is Hehhadalti as if it should say will yee perswade me with your faire words to leaue 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 Their use in naturall things the Vine is uvifera the Oliue is baceifera 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 oleo ãâã ãâã ãâã ãâã ãâã qui ungebat ãâã ãâã ãâã ãâã ãâã qui unctus fuit ab ãâã ãâã ãâã ãâã ãâã ungo it is fit for the anointing of the 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. 10.34 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 Figge for by me they honour man Iudg. 9.9 unguentum militare convivale funebre 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 miÌdst 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 The spirituall use of these trees Now let us consider them in their spirituall uses as 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 These trees fitly represent a good King The Oliue the Vine and the Figge tree fitly represent 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 ãâã ãâã ãâã ãâã ãâã Ligator vulnerum The Seventie translateth it ãâã ãâã ãâã ãâã ãâã 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 Three refused the Government Debora Gideon and Iephihe When these trees which were excellent for their fruit 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 many evils which the Bramble brought with it the Bramble hath no shadow to shadow the 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã a Vintner who sold them but Cambyses their King was ãâã ãâã ãâã ãâã ãâã their Lord who hardly ruled over them The conclusion of this is Conclusion a good King is much to be 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 he 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
least sparkle of goodnesse Reason 2 Secondly He will take your Cerem not onely your Vines but also your Vineyards ãâã ãâã ãâã ãâã ãâã as Ahab tooke Naboths Vineyard whereas David bought from Aranna the Iebusite the ground to build the Temple on Reason 3 Thirdly He will take their tithes either he will take 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 Reason 4 Fourthly He will make your young men slaues 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 ãâã ãâã ãâã ãâã ãâã in the New Testament ãâã ãâã ãâã ãâã ãâã Bountifull âord Luk. 22. Quest In what Kings were these punishments accomplished Answ The Iewes hold that they were not all accomplished in one King 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 Conclusion The Conclusion of this is a good King seeketh not theirs but them therefore good subjects should answer as an Echo We and ours are thine and the good King or Nadibb will answere ãâã ãâã ãâã ãâã ãâã Princeps à munificentia et liberalitate fic dictus I and mine shall be ever for you my people When the Master sendeth his servant away with his reward and the servant doth his dutie faithfully then it is called ãâã ãâã ãâã ãâã ãâã 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 Saul was chosen by lot David immediately Secondly Saul was chosen by lot but David more 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. ãâã ãâã ãâã ãâã ãâã 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. 9.9 Mihi est dativus commodi id est in commodum meum 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 How the Lord calleth David his servant Giving him 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 Why God called the Israelites Moses people for thy 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 God chose not David for his stature I made not choise of 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 Conclusion a man judgeth according to his eyes but the Lord looketh to the heart the Lord hath not eyes of flesh Carneos habire oculos quid 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 the same Oyle or not PSAL. 89.27 I haue found David my servant with my holy Oyle haue I anointed him How the anointing of the Kings and Priests pertaineth to the Iudiciall Law ALthough the anointing of the Kings and Priests 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 at the first were anointed All the Priests were anointed at the first both the 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. How the Priest was anointed The Priest when he was anointed first he 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 What Kings were anointed but the Kings sonne was 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 Maymont in his Treatise of the Implements of the Sanctuary cap. 1. sect 4. because 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 the same Oyle or not Quest There were foure Kings anointed at the first with common Oyle called the Oyle of Balsom Answ but not with holy Oyle First Foure Kings anointed both with coÌmon oyle and with the holy oyle Saul was anointed with this common 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 Priest were not anointed with the same Oyle Becanus de jure regio 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 Answ Although the King and the Priest were both anointed 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 Why the high Priest might not mourne for the dead R Iudah answereth 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 Why David mourned for Absolon and Abner that it was not 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 Reason 1 First the Oyle wherewith the Kings were anointed is called the holy Oyle with mine holy Oyle haue I anointed him Psal 89.27 Reason 2 Secondly these are the two Oliue branches that stood 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 Object But there was none of this sort of Oyle in the second 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 Answ 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 4.5 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 None anointed King Priest and Prophet but Iesus Christ but he was not a King Priest and Prophet as Christ was 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 called Mesichim or Christs Quest whether is this Christs proper name or is it an appellatiue name Answ It is but his appellatiue name and Iesus is his proper 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 Christ called the oyle Esay 10. I will take away the yoke for the Oyles sake that is for the anointeds sake Iesus Christ Conclusion The Pope claimeth to be aboue Kings in his anointing 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. IT is lawfull for Kings to multiple riches by lawfull meanes How the Kings of Iuda and Israel might multiplie riches first of their owne proper inheritance 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 How David came by his riches and he got his riches three 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 ãâã ãâã ãâã ãâã ãâã in afflictione mea Now behold Begnaneij in my povertie or affliction I haue prepared for 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 Salomon how he came by his riches So Salomon 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 ãâã ãâã ãâã ãâã ãâã 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 to satisfie his covetous desire and not for necessary uses that was the transgression of the Law The next part of the interdiction was this that he should not multiplie horses to himselfe The end of this interdiction was first to take away all commerce and dealing with the Egyptians for having commerce with the Egyptians bringing horses from thence they were in danger to be infected with Idolatry Why God forbad them to multiplie Secondly he forbad them to multiply horses least they should trust in them Psal 20.7 Some trust in Chariots and some in Horses but we will remember the name of the Lord our God He forbad to multiply horses to trust in them therefore the Lord commandeth Ioshua 11.6 Thou shalt hough their horses ãâã ãâã ãâã ãâã ãâã Subnervabis equoâ Tegnakker Suschen subnervabis equos thou shalt not kill them but cut the master-sinew and make them unfit for any service and warre hereafter Ioshua why commanded to hough the horses that they might doe no service against the people of God afterwards they might take Camels and Asses in the Battell Numb 31.11 and such beasts as were not fit for the warres and if at any time they reserved any of the Horses it was but a small number so we see 2 Sam. 8.4 that David of a thousand Chariots and seaven hundreth horsemen which he tooke in the warres reserved onely horses for an hundreth Chariots but he houghed all the rest of the Chariot horses he left them so that they might serue for other uses but not for the warres and he reserved here but the tenth part of them Salomon at the first was commended for the multitude of his horses When horses and silver may be multiplied because he kept them for the defence of the Countrey but the Law forbiddeth to keepe them for unnecessary uses for ostentation or for trusting in them and so Salomon fell afterwards to multiplie horses and gold exceedingly but not for necessary uses and see how Esay is a Commentary to this law cap. 2.7.8 and sheweth us the end of this interdiction when he saith the land is full of silver and gold Multiplying of horses and gold draw them to Idolatrie neither is there any end of their treasures their land is also full of their horses neither is there any end of their Chariots their land is also full of Idols Here we see why the Lord forbiddeth them to multiplie horses because these drew them to make a league with Idolaters and made them worship Idols Thirdly the King is forbidden to multiplie Wiues The heathens multiply Wiues Pro. 31.3 Giue not thy strength to women nor thy wayes to that which destroyeth Kings the Heathen Kings gaue themselues much to haue many wiues Asshuerus commanded that through all his Provinces which were an hundreth twentie and seaven that the most beautifull Virgins should be brought to him Esth 2.3 Iustini lib. 12. And Darius had as many wiues as there are dayes in the yeere but Salomon exceeded them all in the number of his wiues The number of Salomons Wiues and Concubines are reckoned diversly 1 King 11.3 The reconciliation of these two places King 11 3 and Cant 6.8 concerning âaâomons Wiues it is said that he had seveÌ hundreth wiues Princesses and three hundreth Concubines but Cant. 6.8 there are sixtie Queenes and eightie Concubines and Virgines without number where he alludeth to the number of Salomons wiues Genebrard goeth about to reconcile the places this wayes that Salomon at the first had but sixtie Queenes and eightie Concubines but afterward their number came to seven hundreth wiues and three hundreth Concubines but this reconciliation cannot stand for then it should follow that Salomon wrote the Canticles before he repented but the true reconciliation is this although he had seven hundreth Queenes Sixtie Queenes which were in favour with him yet he had sixtie of them who were most in favour with him and honoured by the people and these are set downe Cant. 6.8 and they were brought forth that day that Salomon maried Pharaohs daughter and when they saw her they praised her beautie and dignitie and they said who is shee that looketh out at the windows as the morning the whole number of his Wiues and Concubines seemeth to haue beene
a thousand Eccles 2.28 Of men I haue found one of a thousand but I haue not found a woman amongst these thousands The Iewes restraint of multiplying vviues This Law that the King should not multiplie wiues the Iewes restrained it to eighteene wiues they say that David the King had sixteene wiues 2 Sam. 15.16 the King left ten women which were Concubines to keepe the house these Concubines were his wiues and besides it is said 1 Chro. 3.6 that he had six wiues moe in all he had sixteene So Rehoboam had eighteene wiues 2 Chro. 11.21 And they adde farther that David had six wiues before Nathan came to him 2 Sam. 3.13 then the Lord said unto him 2 Sam. 12.8 if that had beene too little for thee I would haue overmore given thee such such things the word is twice repeated here Cahenna ve cahenna quot illae quot illae ãâã ãâã ãâã ãâã ãâã twelue moe make in all these eightteene wiues which David might haue had and the Targum paraphraseth that place Deut. 17.17 Ne multiplicet uxores ultra octodecem ne depravent cor ejus and Salomon Iarchi upon Deut. 17. he shall not multiplie wiues aboue eighteene because we finde that David the King had but eighteene wiues Yee see upon what a sandie ground they build this they say that David and Rehoboam brake not this commandement because they contained themselues within the number of eighteene but Salomon who exceeded the number he brake the commandement To multiplie wiues was altogether against the law Multiplying of wiues was against the Law for they two shall be one flesh bindeth him as well that sitteth upon the throne as him that draweth the water and heweth the wood but this to multiply horses and gold is but secundum quid against the Law that is Multiplying of horses not altogether against the Law it is not simply forbidden but onely for unnecessary uses and to put their trust in them but to enable them for the defence of their Countrey and benefit of the Estate that is not forbidden CHAPTER VIII A comparison betwixt Salomons Kingdome and Christs PSAL. 89.2 His throne shall be established as the Moone and shall endure as the Sunne before me DAVID prayed for his sonne Salomon that the Lord would giue his Iudgements to the King and he compareth his Kingdome to the Moone Salomons Kingdome compared to the Moone Simile for as the Moone borroweth her light from the Sunne so he beggeth of the Lord that he would giue light to his sonne Salomon to direct him 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 There is a stone in Arabia called Selenites Plinius de Gemmis Simile which groweth with the Moone 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 Salomons kingdome like the Moone in waxing and waning and fourteene to the wane so from Abraham 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 The difference betwixt Salomons throne of Ivorie and the brazen scaffold and twelue Lyons stood there sixe 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 ãâã ãâã ãâã ãâã ãâã Suggestus 2 Chro. 6.13 and it was called Cijor but this throne was called Cisse and it stood in Domo Libani ãâã ãâã ãâã ãâã ãâã thronus 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 Allusion thy necke is like a Tower of Ivorie There were sixe Lyons upon the one side as he went up to his throne and sixe upon the other What the Lions signified on every side of the Throne 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 peices ten were given to Ieroboam and two onely left to Rehoboam Salomons sonne 1 King 11. And the Iewes write The admonitioÌs which they gaue the King when he ascended to his Throne In Zânorenna P. Shophat 1 ãâã ãâã ãâã ãâã ãâã 2 ãâã ãâã ãâã ãâã ãâã 3 ãâã ãâã ãâã ãâã ãâã 4 ãâã ãâã ãâã ãâã ãâã 5 ãâã ãâã ãâã ãâã ãâã 6 ãâã ãâã ãâã ãâã ãâã that as he ascended upon every 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 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 him lo tizbahh shor ne macato bovem kill not an Oxe that is sacrifice not to
Kingdome wrongfully Ishbosheth compared with Ieroboam in affecting the Kingdome Now let us compare Ishbosheths affecting of the Kingdome and Ieroboams affecting of the Kingdome Ieroboam had the word of the Lord by Ahija the Prophet that he should be King and he confirmed it unto him by a signe in renting of the Cloke in twelue peices thus much he had from the Lord but he was a wicked and prophane man and got the hearts of the people rather by discontentment and mutinie than by heartie good will and herein Ishbosheth farre exceeded him Againe Ieroboams affecting of the Kingdome might seeme to be a revenge for he fled away to Egypt from Salomon as a traytor and now to be revenged upon his sonne he draweth away the ten Tribes from him and so Ishbosheths entering to the Kingdome seemeth to be better than his Reply Ishbosheth notwithstanding of all that is said for him cannot be excused he was his fathers eldest sonne but the Kingdome goeth not alwayes by succession Ishbosheth cannot be excused for affecting the Kingdome it pleaseth God to change this forme sometimes as David was chosen King and not his eldest brother and so was Salomon chosen and not Adonijah And if it had come by succession then Mephibosheth should haue succeeded and beene preferred before him for although he was lame in his feete yet he was not lame in his mind And where it is said that he had the consent of all the people their consent is nothing without the consent of the superiour God himselfe by me Kings reigne Pro. 8.9 God had declared long before Saul could not be ignorant that David should be King that Saul should not reigne but that David should reigne and Ionathan gaue way to it therefore he could not be ignorant of this but being blinded by presumption and misled by craftie Abner who thought in effect to be King himselfe he affected the Kingdome And whereas David calleth him a righteous person Iustitia causae personae we must distinguish inter justitiam causae justitiam personae betwixt the righteousnesse of his cause the righteousnesse of his person although he was otherwise a good man yet he had not a good cause in hand and if we shall 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 Conclusion He that affecteth Gods 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 rebellion and mutinie The Iewes a people prone to rebellion propounded this question to Christ Is it lawfull for us to pay tribute to Caesar or not The speech of the Iewes in defence of their libertie As if they should say we haue alwayes beene a 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 Pharisies with the Herodians sought to intrap Christ The Herodians 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 the 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 faith Why tempt yee me shew me a penny and he asked them whose Image and superscription is upon the penny they say Caesars 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 transeuntis 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 yearely and send it to Ierusalem to the high Priest This was not the penny which Caesar craved of them This tribute which Caesar exacted was not the halfe shekell which was due to the
Lord. for it had Caesars Image 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 himselfe although he was free and the Kings sonne Christ payd this tribute yet he payed 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 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 who kept them in peace Caesar was more milde to the Iewes than Pharaoh or Rehoboam 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 He permitted them to use their liberties Circumcision and their Synedria their Synagogues and ãâã ãâã ãâã ãâã ãâã and 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 should not repine after they are become subject Men may defend themselues and stand for their libertie 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 eportuit nam servitutis periculum facere durum est ne id subeatur honesta certatio est at qui semel subactus despicit non libertatis amans ducendus est sed servus contumax that is it is our 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 Conclusion giue unto God that which is Gods and to Caesar that which is Caesars 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 ãâã ãâã ãâã ãâã ãâã or Farmers the inheritance was the Lords The Israelites might not sell their land simple Levit. 25.23 the Land shall not 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 Object But it may be said Iere. 32.9 I bought the field of Hanameel my Vncles sonne that was in Anatboth and I weighed him the money for it even seventeene shekels of silver Answ By the little price which Ieremiah gaue for this field in Anathoth being but seventeene shekels it may be gathered that this was not a simple alienatioÌ of the ground Hanameel 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 Answ that David bought the inheritance 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 a walled Citie Object What houses or land the Iewes might sell and the Gardens or Orchards belonging unto it but they might not sell their grounds and Vine-yards 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 Object that the chiefe Priests tooke the thirtie pieces of silver and bought
transgressionum mearum And lastly they oppose themselues against his Gospell they call ãâã ãâã ãâã ãâã ãâã Aven gilajon nuntium vanum ãâã ãâã ãâã ãâã ãâã Secondly if ye will respect their dealing with us in civill matters they are worthy to be secluded from the societie of Christians They care not to forsweare themselues to us Christians they are most mercilesse usurers in exacting from the Christians and they who professe Physicke amongst them care not to poyson Christians whom they call Goijm Gentiles And if we shall adde further that no false Religion should be tolerated and the Lord commanded heretickes to be put to death how then should they be suffered in a Christian Common-wealth What Iewes may be sufsered in a Common-wealth and who not But we must put a difference betwixt these miscreants who raile against the Lord Iesus Christ and blaspheme his name and those poore wretches who liue in blindnes yet but do not raile blasphemously against Christ those we should pitie The reasons that should moue us to pitie the Iewes First we should pitie them for their fathers cause the Patriarchs Secondly we should pitie them because Christ is come of them who is blessed for ever thirdly the Oracles of God were committed to them Rom. 3.2 and the law was the inheritance of Iacob Deut. 33.4 they were faithfull keepers of the same to others and they were like a lanterne who held out the light to others although they saw not with it themselues Fourthly when we Gentiles were out of the Covenant they prayed for us Cant. 8.8 We haue a little sister what shall we doe for her So when they are out of the Covenant We haue an Elder brother Luk. 16. what shall we doe for him And lastly because of the hope of their conversion that they shall be graffed in againe Rom. 11. Some Christian Common-wealths admit them but with these Caveats Caveat 1 First that they submit themselues to the positiue Lawes of the Countrie wherein they liue Caveat 2 Secondly that they raile not against Christ and be not offensiue to the Christians Caveat 3 Thirdly that they be not suffered to marrie with the Christians to seduce them Caveat 4 Fourthly that they be not permitted to exhaust Christians with their usurie Caveat 5 Fiftly that they be not admitted to any publicke charge and that they be distinguished from the rest of the people by some badge or by their apparell with these Caveats sundry Common-wealths haue admitted them CHAPTER XVI Of the Synedrion of the Iewes MAT. 5.22 But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the Iudgement and whosoever shall say to his brother Raca shall be in danger of the Councell THis word Synedrion is a greeke word but changed and made a Syriack word ãâã ãâã ãâã ãâã ãâã are sitters in judgement and Sanhedrin are the Iudges who sat in the Councell and the place it selfe was called Synedrion In the Syriack Domus judiciorum The difference betwixt Domus judiciorum and Domus Iudicum and Domus Iudicum differunt Domus judiciorum is the house where the Counsellers met and Domus Iudicum according to the Syriack and Chaldy phrase ãâã ãâã ãâã ãâã ãâã Domus Iudicum ãâã ãâã ãâã ãâã ãâã Domus judicij signifieth the Iudges themselues So the Chaldees when they expresse the Trinitie they call it Domus Iudicij because there were three that sat in their lesser Iudicatorie and when Beth dina signifieth the Iudges themselues it hath the point aboue judh but when it signifieth the place of Iudgement it hath the point under judh There were two sorts of these Synedria amongst the Iewes the great Councell and the lesser the great Councell was called âanhedrin Gedolah ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã judicia Allusion Vide Guilelâ Schickardum de jure regio Ludovic de Dieu The great Synedrion sat in Ierusalem onely and Christ alludeth to this Mat. 23.37 A Prophet might not die out of Ierusalem So O Ierusalem Ierusalem which killest the Prophets Mat. 23.37 The great Synedrion judged onely of a Prophet The great Synedrion divided into fiue parts But Gabinius the Proconsul of Syria divided this great Synedrion which sat onely at Ierusalem into fiue parts whereof he placed one at Ierusalem another in Gadara the third in Amathus towards the red Sea the fourth in Iericho and the fift he placed in Sephra in Galilie And Christ meant of these Councels when he sayes they will deliver you up to the Councels Mat. 10.17 At this time the great Synedrion was divided into fiue parts They shall deliver you up to the Councels and they will scourge you in their Synagogues What meant by Synagogues and Councels by their Synagogues he meant their Ecclesiasticall Iudicatories by the Councels their civill The number that sat in this great Iudicatorie were seventie and two six chosen out of every tribe but for making the number round they are called Seventie the Scripture useth sometimes when the number is not full Retundatio numeri quid to expresse the full number as Iudg. 11.5 Abimelech killed his brethren which were threescore and ten persons there were but threescore and nine of them for Iotham fled So Gen. 42.13 Thy servants are twelue brethren the sonnes of one man although Ioseph was thought to be dead yet to make up the number because he had once twelue sonnes they are called the twelue sonnes of Iacob So Num. 14.33 And your children shall wander in the Wildernesse fortie yeares according to the number of the dayes that the Spyes searched the Land this was spoken to them two yeares after they came out of Egypt yet the number is made up here and it is called fortie yeares So 1 Cor. 15.5 He was seene of the twelue there were but eleven of them at this time for Iudas was dead and Matthias was not chosen as yet yet he calleth them twelue because they were once twelue to make up the number Sometimes againe although there be moe for making round the number they take away some as Luke 10.1 the Syriack hath it the seventie two Disciples yet it is translated the seventie Disciples So the Seventie two who translated the Bible are called the Seventie The Lord charged Moses to gather Seventie of the Elders of Israel Moses said how shall I doe this If I shall choose sixe out of every Tribe then there shall be sixty and two The uncertaine conjecture of Sol Iarchi concerning their Election of the Seventie and if I shall choose but fiue out of every Tribe then there will be ten wanting and if I shall choose sixe out of one Tribe and but fiue out of another Tribe that will breed but
a Iudgâ doubt in his conscience in such a case what is he to doe Answ Here he is not to giue out sentence for that which is not of faith is sinne Rom. 14.23 That is whatsoever he doth against his conscience Conclusion The conclusion of this is seeing the sentence of 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 The children of Heathen Parents were not admitted to the Covenant untill they became Proselytes First if both the Parents were Heathen the Lord secluded 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 Christ as man was a servant Marie called her selfe the Lords handmaide Luk. 1.28 therefore Christ as man borne of Marie the hand-maide was a servant But yee will say Object that things take their denomination from the best part as Water and Wine mixed together is called Wine so Chaffe Wheat mingled together yet it is called Wheat Why then should not the childe be reckoned to be free after his father and not reckoned bond after his mother who is a bond-woman In Physicall mixtures it is so Answ but it is not so in marriage In Physicall mixtures things take their denomination from the better part this is rather like that which is spoken in the Schooles Conclusio sequitur deteriorem partem if any of the premisses be particular so is the conclusion The Doctors of the Iewes propound this case if a Heathenish captiue woman were taken in the Warres she is converted and becommeth a Proselyte whether should her childe be judged to be a free man or not in Israel And they answere that this childe borne of this stranger is not to be counted a free man Verum Senatus suo decreto Lustrari eum tantum curat H. Melahh 8.9 they cause onely to wash him but they will not circumcise him untill he be able to make confession of his faith and become a Proselyte and here they say Partus sequitur ventrem if the mother had beene a free woman either before or after the birth amongst the Romans the childe was reputed to be free but not so amongst the people of the Iewes Wherefore the Iudges in Israell willed all true Israelites not to match themselues unequally in degrees for the disgrace which it brought upon their children making them uncapable of freedome and unfit to be heires Conclusion Difference betwixt the Iudiciall Law and the Covenant of grace The conclusion of this is Here we may see the excellency of the Covenant of grace aboue the Iudiciall Law for if any of the Parents be faithfull then the childe is holy 1 Cor. 7.14 that is he may be admitted to the Covenant CHAPTER XIX An error personae irritat contractum IOSH. 8.18 And the children of Israel smote them not because the Princes of the Congregation had sworne unto them by the Lord God of Israel IT may seeme that Error personae irritat contractum as if a man married one woman in stead of another the marriage is nullified Object If the error of the person make the contract null what shall we thinke of Isaacs blessing who blessed Iacob in stead of Esau and yet the blessing was effectuall and what shall we thinke of Ioshua's Covenant made with the Gibeonites whom he tooke to be strangers and yet the Covenant stood firme and sure and what shall we say of Iacobs marriage with Leah in stead of Rachel Here the marriage was not irritat and made voide although there was an errour in the person First Answ for Iacobs marriage with Leah in stead of Rachel if Iacob had not afterwards approved this mariage Of Iacobs marriage with Leah and gone in unto her and begotten children upon her the marriage had beene voyde but because he went in unto her and begot children upon her this error was taken away Secondly it may be answered for Isaacs blessing Of Isaacs blessing Iacob in stead of Esau in blessing Iacob in stead of Esau Ioshua's Covenant made with the Gibeonites There were three who concurred here First God secondly the persons who craftily concurred here to deceiue and thirdly the persons who were deceived In Isaacs blessing we haue to consider first God who cannot deceiue nor be deceived In blessing of Iacob three persons concurred then Rebecca and Iacob who craftily deceived and thirdly Isaac who was deceived Now because it was Gods intention to giue the blessing to Iacob therefore neither Iacobs craft nor Isaacs error could hinder the blessing Isaac giveth the blessing ignorantly but because it was according to Gods intention and revealed will who was the principall giver of the blessing therefore the blessing was effectuall Ioshua's Covenant with the Gibeonites So in the Covenant with the Gibeonites the Lord commanded to offer peace to the seven Nations if they would seek it now in commeth the deceit of the Gibeonites and errour of Ioshua who is deceived yet because it was Gods chiefe intention that those of the seven Nations who sought peace should be saved therefore the oath stood firme and the errour in the person did not make it voyde and the matter may be cleared thus Simile the Lord forbiddeth a brother to eate with a railer a drunkard or an extortioner 1 Cor. 5.11 but if a drunkard or a railer or an exâortioner should come to the Table of the Lord I am not to refuse to eate at that Table although the drunkard be there The reason is because this is not my private Table but the Lords banquet and I expect the blessing onely from him in it and the sinnes of the drunkard cannot hinder me but if I should bid such a one to my house to eate with me then I should be guiltie
Israel and made them heads over the people Rulers over thousands c. ãâã ãâã ãâã ãâã ãâã virga ãâã ãâã ãâã ãâã ãâã Tribus THe people of the Iewes were divided into twelue Tribes those Tribes were called Shibhte because they had a rod carried before them Before the renting of the ten Tribes from Iuda they were called Israelites but after the rent of the tenne Tribes the two Tribes and the halfe were called Iuda and the tenne Tribes were usually called Israel and sometimes Ioseph and Izreel and sometimes Iacob And in the Captivitie they are called Iewes as Ester 2.5 Mordecai of Benjamin is called a Iew so Ester 3. Haman sought to destroy all the Iewes and they are all called Israel in the Captivitie and thou shalt beare the iniquitie of Israel and Iuda ãâã ãâã ãâã ãâã ãâã cum × demonstrative Ezek. 4. And once halevj Mal. 2.8 cum he demonstrativo to signifie that levi is not put here for a proper name Those who ruled the twelue Tribes were divers Ioshua 23.2 Ioshua called for all Israel for their Elders for their heads for their Iudges and for their officers ãâã ãâã ãâã ãâã ãâã Seniores For the Elders these are called Zekenim and the Seventie translate them ãâã ãâã ãâã ãâã ãâã id est majores Zekenim is sometimes taken for the great Synedrion and sometimes for the Kings Councell 2 King 1.10 And Iehu sent unto Samaria to the Rulers of Izreel here the word Elders is taken for the Kings Councell and not for the Synedrion for it sate in Ierusalem and sometimes in the lesser Cities Zekenim are called Senatores Secondly He called for roshim their heads which the Seventie translate ãâã ãâã ãâã ãâã ãâã Principes ãâã ãâã ãâã ãâã ãâã Capita Priupes This word rosh is taken sometimes for the Captaines of 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 ãâã ãâã ãâã ãâã ãâã 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 Shophetim the Iudges ãâã ãâã ãâã ãâã ãâã vel ãâã ãâã ãâã ãâã ãâã Iudices that is the Rulers of the Cities and these also were called Omanim 2 King 10.1 These who ruled the people ãâã ãâã ãâã ãâã ãâã were either the heads of the Tribes and they were called share hashebhatim or ãâã ãâã ãâã ãâã ãâã 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 mishpahhim or Patriarchae capita familiarum ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã like our Iustices of peace and they differed from the ordinary Iudges called Shophetim ãâã ãâã ãâã ãâã ãâã Lastly They had their shoterim which word is diversly translated by the Seventie ãâã ãâã ãâã ãâã ãâã first they translate it ãâã ãâã ãâã ãâã ãâã because by force they compelled men to obedience loro et baculo cogebant and sometimes they translate them ãâã ãâã ãâã ãâã ãâã because they carried a rod and sometimes ãâã ãâã ãâã ãâã ãâã Pro. 6 6. Goe to the Pismire who hath not Shoter over seer or ruler So Exod. 5.15 they translate Shoterim ãâã ãâã ãâã ãâã ãâã as yee would say institutores vel doctores because they taught the people obedience to the Magistrates and Act. 13.35 ãâã ãâã ãâã ãâã ãâã Syrus habet caput vrbis Iunius translates it moderatores Aquila translateth it ãâã ãâã ãâã ãâã ãâã facinorum Vindices Lastly they translate shoterim ãâã ãâã ãâã ãâã ãâã 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 Of their times THe Greekes deriue the houre from ãâã ãâã ãâã ãâã ãâã terminare because it measured the times of the yeare or from ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 Septuaginta dixerunt ãâã ãâã ãâã ãâã ãâã Dinner and Supper described by drawing of water This was the evening time when women came out to 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 Fiue sorts of Dials There are fiue grounds upon
therefore let us make great reckoning of this time to redeeme it Psal 108.2 I my selfe will awake early but in the Originall it is more emphaticall Hagnira shahher Expergefaciam auroram ãâã ãâã ãâã ãâã ãâã 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 life the day representeth the shortnesse of our 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 The day was made for man to travaile in it and the 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 this sort of people Seneca calleth them our Antipodes for when we rise they goe to bed contrà How they reckoned the dayes of the Weeke THe Iewes reckoned their dayes thus Prima Sabbath secunda sabbath the first day of the weeke the second day of the weeke c. Secondly the Latine Church reckoned from the Passeover Prima feria secunda feria c. Thirdly they borrowed afterward another sort of reckoning from the Heathen who reckoned their dayes by the Planets the Sunne the Moone Mercurie Mars c. Quest What is the reason that they reckoned not the dayes of the weeke according to the order of the Planets for the Planets stand after this order Saturne stands in the highest place then Iupiter next Mars and so in order Sol Mercurie Venus and then Luna Iupiter followeth not Saturne in the dayes of the weeke but Sol so Mercurie followeth not Sol but Luna Answ The order of the dayes of the weeke is Mathematicall for the seven Planets being set downe in a circle according to their owne naturall order by an equall distance they make seven triangles reaching from their bases to the Hemisphere whose bases arise from the severall corners drawne in the circle in whose circumference the seven Planets are set downe according to their owne order making up one equall triangle in every one of their two sides as â Sol â½ Luna â Mars â Sol is in the right side of the triangle â½ Luna in the top and â Mars in the left side of the triangle and so from â Mars to â Iupiter by â¿ Mercurie and from â Iupiter to â Saturne by â Venus and from â Saturne to â½ Luna by â Sol and from the â½ Moone to â¿ Mercurie by â Mars and from â¿ Mercurie to â Venus by â Iupiter as yee may see in the figure following A Demonstration to shew how the dayes are reckoned according to the seven Planets Quest Whether may these names of the weeke dayes which are imposed by the Heathen be used in the Christian Church or not Answ The Apostles themselues used such names for distinction as Areopagus Mars streete Act. 17. So we sailed in a Shippe whose Badge was Castor and Pollux Act. 28. and such like CHAPTER XXVII Of their moneth EXOD. 12.2 This shall be the beginning of moneths to you BEfore the people of God came out of Egypt the moneths were reckoned according to the course of the Sunne Reasons proving how many dayes every moneth had following the custome of the Egyptians and Chaldeans and their moneths were full thirtie dayes as may be gathered out of the eight of Genesis the floud began to waxe the seventh day of the second moneth Iair answering to our May and it began to decrease in the seventh day of the seventh moneth Tishri from the seventh day of the second moneth to the seventh day of the seventh are one hundred and fiftie dayes which being divided by thirtie giveth to every moneth thirtie dayes After they came out of Aegypt their moneths were full thirtie dayes Numb 11.19 Yee shall not eate one day neither fiue dayes neither tenne dayes but even a whole moneth Hence we may gather that their moneth was full thirtie dayes Reasons proving how many moneths are in the yeare because they reckoned by fiue ten twentie thirtie So there were twelue moneths in the yeare every moneth consisting of thirtie dayes 1 King 4.7 And Salomon had twelue Officers over all Israel which provided victuals for the King and his houshold Each man in his moneth through the yeare made provision now if there had beene more then twelue moneths in the yeare as afterward the Iewes made their intercalar yeare Veadar then one should haue had two moneths So 1 Chron. 27.1 and 12.15 The chiefe Officers served the King by courses which came in and out moneth by moneth throughout all the moneths in the yeare here we may see that there were twelue moneths in the yeare every moneth had thirty dayes which made up in the yere three hundred and sixtie dayes But because there were fiue full dayes lacking in the moneths to fill up the course of the Sunne The twelue moneths come short of the course of the Sunne fiue dayes which is three hundred sixtie and fiue dayes the Egyptians put to the fiue dayes called ãâã ãâã ãâã ãâã ãâã to the last moneth Tishri and they illustrate the matter by this apologue The fiue odde dayes illustrated by an apologue of Mercurie and the Moone they say that Mercurie and the Moone at a time did play at the dice for the fiue odde dayes and that Mercurie did winne them from the Moone and Mercurie followed the course of the Sunne And in respect the Sunne every yeare runneth three hundred sixtie fiue dayes and sixe odde houres How the leape yeare or bissextile is made up which sixe odde houres every fourth yeare maketh a day they added this day to the fourth yeare which yeare by the Egyptians was called ãâã ãâã ãâã ãâã ãâã as ye would say the dog turning about to himselfe as when he biteth his owne taile and the Latines called it annus from annulus because it turned about to the same point againe So Ioh. 18.13 ãâã ãâã ãâã ãâã ãâã is a yeare
is said there that they buried him in Timnath-herah but Iudg. 2.9 they buried him in Timnath-heres Here 's is called the Citie of the Sunne ãâã ãâã ãâã ãâã ãâã Sol. and they changed the name of the Towne because Ioshua was buried there whose sepulchre had the picture of the Sun drawne upon it as the Iewes write and the sepulchre of Elisha was knowne by it selfe in the fields 2 King 13.21 Fourthly they were at great charges in burying of their dead it was so great that many times their friends refused to bury them therefore Gamaliel who was a man of power and credit amongst them restrained this Nicodemus sent for an huÌdreth pound weight of Myrrhe and Aloes to embalme Christ Ioh. 19.39 and Christ 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 Cicero lib. 2. de ll So amongst the Romans they were glad to diminish these charges tria si velit recinia vincula purpurea decem tibicines plus ne adhibeto Lastly They comforted the living after the dead were buried after the buriall was ended they used to comfort the living after this manner first sit consolatio tua in Caelis secondly quis audet deo dicere quid fecisti 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 bâleeved the resurrection of the bodie ãâã ãâã ãâã ãâã ãâã Domus viventium therefore they called the Church-yard Beth chaijm domus viventium and as 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 âhe graue as in a tabernacle ãâã ãâã ãâã ãâã ãâã Act. 2.26 ãâã ãâã ãâã ãâã ãâã my flesh resteth in hope as in a tabernacle and then they cryed Zacor ki gnapher anachun ãâã ãâã ãâã ãâã ãâã Dominus penset jacturam tuam remember that we are but dust 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. Conclusion The conclusion of this is let us remember Iob 30.23 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 Object that they used to breake their fast in the morning for Ioh. 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 Answ because they had fished all 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 Persius Satyr 1. because they came not out to commit their villany 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 ãâã ãâã ãâã ãâã ãâã they spent a longer time at Supper than at Dinner All Banquets called Suppers sometimes and therefore afterward they put ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã Dinner and they called all Banquets Suppers in what time soever of the day they were although they were not in the Evening and ãâã ãâã ãâã ãâã ãâã 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 fed more sumptuously The Greekes had ãâã ãâã ãâã ãâã ãâã prandium secondly they had ãâã ãâã ãâã ãâã ãâã a refreshment betwixt Dinner and Supper which is called Merenda a beaver or afternoons drinke and they called this Caenae ãâã ãâã ãâã ãâã ãâã thirdly they had their Supper and then they had Banquets after Supper and this the Greekes called ãâã ãâã ãâã ãâã ãâã Latinè comessatio ãâã ãâã ãâã ãâã ãâã to keepe a Banquet with whores and Paul alludeth to this word ãâã ãâã ãâã ãâã ãâã Deus Moabitarum Rom. 13.13 Let us walke honestly as in the day ãâã ãâã ãâã ãâã ãâã 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 measured the houres by their shadow They went to Supper at the ninth houre after the Evening Sacrifice and before the setting of the Sunne they ended
carnis a pound of flesh is a glutton and he who drinketh logum vini an English quart of wine is a drunkard but we must not restraine it so here for Iudea being a hot Countrey a little flesh served them but in those cold Countries 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 The Glutton made a god of his backe and his bellie He fared sumptuously every day He sacrificed to his 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 feete 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 The bellie a base god gods of dung to make a god of the belây 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 Man should learne to be content with little but the gluttons appetite is such that he thinketh he could swallow up Iordan nature is content with little but grace will be 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 double use of a mans goods a naturall 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 and 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 use to giue to David and his men in their neccessitie So the rich glutton here knew nor 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 poore in necessitie are Lords of the rich mens goods The 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 The miseries of Lazarus Let us consider Lazarus his miseries first hee was 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 A comparison betwixt Iob and Lazarus Let us compare Iob and Lazarus together 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 A comparison betwixt the rich glutton and Lazarus Compare the rich glutton with poore Lazarus 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 The creatures are in league with the children of God all the creatures 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 Object may not a beast hurt a child of God now They may and the reason is Answ because this Image of God is not fully repaired in them againe Why the beasts stand in awe of the children of God When Adam was in his innocencie he was like unto a Herauld that 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
when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid. Defect threefold 117. Divinitie compared to manna 1 the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid with morall philosophie ibid and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5. the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174. that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43 Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more excellent 8. Moses law divided in three parts 164. in fiftie two sections 175. read once in the yeare by the Iewes ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations 39. the breach of the law of nature worse then of the law of nations ibid. the law perpetuall where the reason of it is perpetuall 41. M Manna the bread of angells 2. it resembleth divinitie ibid. Mary and Martha resemble the naturall and spirituall life Moses came nearest to Adams knowledge of gods attributes 28. N Names fitted to the creatures at the beginning 30. names given to creatures at the beginning which are not âound now in the scriptures ibid. many names in the scripture which are not Hebrew names 97. proper names of the Chaldeans Persians and Assyrians 98. Nathan wrote vntill the death of Salomon 121. O Obscuritie three fold 80. Order foure fold 82. order of the Evangelists 83. P Paraphrase what 158. Paraphrases of the Iewes how many 159. Blasphemous to be detested ibid. ridiculous to be rejected 160. paraphrases clearing the Text are to bee admitted 161. Parashah mistaken 174. division in parashoth most ancient 145. parashoth divided three wayes 173 how they distinguished the parashoth ibid. divided according to these who read them 176. Points not from the beginning 124. the Samaritan Copie hath not the Points ibid. they were not with the letters in the dayes of the Seventy ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid they are sometimes put in the text and the letters in the margent 128. poynts ommitted in some words 129. Present a thing present foure ways 181 Christ how present in the Sacrament Priest asked counsell for the people 54 wherein hee might erre 57. Prophets understood what they prophesied 47. their prophesies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophesie by habite 67. they erred not writing the scriptures 68. assisted by the spirit three wayes 72. difference betwixt them and other prophets 68. betwixt them and the Sybils 73. they were the mouth of god 68. they are called the men of the spirit 71. the lord spake in them 57. they wrote not with paine and studie 74. some things written by them not as they were prophets 120. why called the first prophets 164. why the latter ibid. the small prophets cited as one 165. Prophesie how long it endured 55 bestowed anew againe ibid. some prophesies not written 122. Psalmes divided in five bookes 166. psalmes written historically or prophetically 167. the authors of them 166. their inscriptions in generall 168 in particular ibid. some inscriptions are Notes of musicke 170. some instruments of musicke ibid. the diverse times when they were sung ibid. divided according to their subiect ibid. some alphabeticall 171. psalmes of degrees 169. the five last psalmes begin and end with halleluiah 172. Ptolomeus procured not the translation of the Seventy 144. his life 146. R Reading the marginall and line reading 127. marginall and line reading both put in the Text by interpreters 128. diverse readings make not up diverse senses Reason not a judge in matter divine not to be secluded from divinitie ib. she must not transcend her limits 14. Revelation two fold 49. how god revealed himselfe to his church 44. S Solomon compared with Adam 28. he was a holy man 72. his writings not profitable for the whole Church perished 121.
our sight and because the heart since the fall is not so capable and so large to comprehend the knowledge of these creatures as it was before the fal therefore it is said 1 King 4.29 that the Lord gave Salomon a wise heart as the sand of the Sea shoare that is to know an innumerable kind of things like the sand of the sea Simile When a man is to infuse liquor into a narrow mouthed vessell that none if it runne by hee enlargeth the mouth of the vessell So did the Lord enlarge the heart of Salomon that hee might conceive this heavenly wisedome and the knowledge of all things but the minde of Adam before his fall needed not this extention to receive these gifts Secondly the great measure of this knowledge which Adam had before his fall may be taken up this wayes The Hebrewes write that there were foure gates by the which Adam entred to see the Lord Porta creaturaruÌ visibiliuÌ Porta intelligentiarum Porta majestatis Porta gloriae the first was the gate of the visible creatures the second was by the gate of the Angels the third was by the gate of majestie and the fourth was by the gate of glory and they say that Adam entred three of these gates but the fourth was shut that hee entred not in at it in this life The first gate was opened unto him for in the creatures below here he saw the majesty and glory of God The Scriptures when they express any great thing ãâã ãâã ãâã ãâã ãâã est epitheton omnis rei admirandae magnae ãâã ãâã ãâã ãâã ãâã they joyne the name of God with it as Ezek. 13.9 great haile is called Gods haile or sent by God el gabbish So 1 Sam. 26. cecidit sopor domini super eos that is a great sleepe fell upon them So a strong Lyon is called ariel the Lyon of God 2 Sam. 23.10 So Moyses is said to be faire to God that is very faire Act. 7.20 So Ninive was great to God that is very great The beauty and greatnesse in the creatures led Adam to take up how great the Lord was Iacob when he saw Esau reconciled unto him sayd I have seene thy face as though I had seene the face of God Gen. 33.10 This glimpse of goodnesse in the face of Esau made Iacob take up how good God was unto him The second gate was porta intelligentiarum the knowledge of the Angels they resembled God more than any visible creature doth therefore they are called Gods Sonnes Iob. 1. Chapt. and 38. Chapter 7. verse and they see his face continually Mathew 18. verse 10. As the Kings courtiours are sayd to see his face continually 2 King 25.25 and the Angels conversing with him made him to come nearer to the knowledge of God The third gate was porta Majestatis he saw the majesty of God more clearely than any other did Moyses is sayd to see the face of God and yet it was but the sight of his backe parts compared with Adams and we see him but through a grate Cant. 2.11 Heb. 11.26 The fourth gate was porta gloriae That gate was reserved to bee opened for him in the heavens Let us compare the most excellent men with Adam and see which of them came nearest unto him in some things Moyses came nearest to him in somes things Salomon came nearest unto him and in some things Daniel in some things Ioseph but Christ the second Adam excelled them in all A comparison betwixt Moses and Adam In the knowledge and sight of God and his attributes Moyses came nearest to him Exod. 33.13 Teach mee thy wayes that is thy attributes So Psal 103.7 He made knowne to Moyses his wayes that is his attributes for hee subjoyneth the Lord is mercifull and gracious slow to anger and full of compassion and he chideth not for ever here his wayes are his attributes Moyses came nearest to Adam in this knowledge A comparison betwixt Salomon and Adam Salomon in the knowledge of the politickes came nearer to Adams knowledge than Moyses did Moyses sate all the day long to judge the people Exod. 18. and hee stoode in need of Iethro's counsell to make choyse of helpers but Salomon could have found out all these things by himselfe without the helpe of another Salomon begged wisedome of God and it was granted unto him ãâã ãâã ãâã ãâã ãâã he desired wisedome to be his ãâã ãâã ãâã ãâã ãâã to be president of his counsell and to be his assister or ãâã ãâã ãâã ãâã ãâã to be his ãâã ãâã ãâã ãâã ãâã to rule happily Wisedom 9.4 Salomon came nearest to the knowledge of Adam in the Politickes and he is preferred to the wisest within the Church as to Heman and Dedan 1 King 4.3 and to the wisest without the Church as to the Egyptians As he came nearest to Adams knowledge in the Politickes so likewise in the knowledge of naturall things Salomon came neerest to Adams knowledge in the Politicks for as he wrote from the Cedar of Lebanus to the Hyssope that grew out of the Wall 2 King 4.33 that is as Iosephus explaineth it he wrote parables and similitudes taken from every one of these kinds and Tertullian saith well Familiare est sacris scriptoribus ut sublimiores veritates explicent per sensibilia nam idem qui est author naturae est author gratiae It is an usuall thing to the holy writers to illustrate heavenly things by earthly comparisons for he that is the God of nature is also the God of grace Salomon wrote from the tall Cedar to the small Hyssope that groweth out of the wall that is from the greatest to the smallest then he passeth by none of them The Hebrews marke the two extreames and leave the midst for brevity for it is the manner of the Hebrews to marke the two extreames and to leave the midst for brevities cause as Num. 6 4 from the kernell to the huske here the Scripture omitteth the wine which is the midst betwixt the kernell and the huske Another example Exod. 11.5 And all the first borne of the land of Egypt shall dye from the first borne of Pharoah that sitteth upon the throne unto the first borne of the maidservant that sitteth behind the Mill. The Scripture omitteth the midst here the rest of the people for shortnesse and expresseth onely the two extreames the highest and the lowest A third example Iob 24.20 The wombe shall forget him and the wormes shall feede sweetly upon him the birth and the grave the two extreames include the whole life So Psal 121.8 The Lord shall keepe thy going in and going out that is all thy wayes So Salomon writing of the two extreames the tallest and the least includeth all the rest Now if Salomon had such knowledge of these naturall things much more had Adam Adam gave fit names to the creatures knowing their qualities and nature Adam had such knowledge
of the creatures that he gave them fit names in the Hebrew expressing their natures he was a good nomenclator to give every thing the right name Plato in Cratillo sheweth that he who giveth the right name to a thing must know the nature of it very well but since the fall men impose wrong names to things as they call light darknesse and darknesse light To what things Adam gave names and to what he gave no names When hee gave names to the creatures hee gave not names to these creatures in particular that had not principium individuationis in se and which differed not something in subsistence from others as all hearbes of the same kind and trees and stones of the same kind he gave not a name to every one of them in particular but gave one name to them all of the same kind but these who differed not in essence but in the manner of their subsisting to these he gave diverse names as hee called himselfe Adam and his wife Eve Adam gave names to many things which are not found now in the Scripture And wee are to observe that there are many names which Adam gave to the creatures in the first imposition which are not found in the Scriptures now the Elephant the greatest beast upon the earth yet it hath no proper name given to it ãâã ãâã ãâã ãâã ãâã dens eboris compositum ex ãâã ãâã ãâã ãâã ãâã dens ãâã ãâã ãâã ãâã ãâã ebur in the Scripture it is called Behemoth Iob 40.15 and the teeth of the Elephant are called Shenhabbim the teeth of Ivorie but not the teeth of the Elephant and usually the Scripture expresseth onely the word teeth as 1 King 10.18 he made a Throne of teeth but not of the teeth of the Elephant because the Elephant was not so knowne to the Iewes ãâã ãâã ãâã ãâã ãâã cornua dentis Ezek. 27. therefore the Scripture doth onely circumscribe this beast and the hornes of it but Adam gave the greatest beast a proper name when he imposed names to the beasts Adam gave proper namer to the creatures When Adam imposed names to the beasts he imposed proper names to them not circumscribing them as the Scripture doth now for our capacity example Shemamith with the hands of it takes hold on kings houses ãâã ãâã ãâã ãâã ãâã Seemeth to be Simia and Solomon sent for such 1 King 10.22 ãâã ãâã ãâã ãâã ãâã because this word is a hard word to be understood and may signifie eyther a Spyder weaving with her hands or else ãâã ãâã ãâã ãâã ãâã a Monkie with a long tayle for kings are delighted in their palaces with such when they see them hung by the hands because wee cannot take up the nature of this beast by the name alone therefore the Scriptures by the effects and properties of it describeth it more at large for our capacity but Adam at the first imposed the simple name Names which Adam gave were perfect names These names which Adam gave to the beasts at the first were most perfect names therefore yee shall see other languages to keepe some footesteppe still of the first imposition as 1 King 10.22 ãâã ãâã ãâã ãâã ãâã Tukkijm are called Peacoks the Talmud calleth it Tabhas the Arabick called it Taus and the Latine Pavo David came nearest to Adam in prudencie A comparison betwixt David and Adam for although he was not so wise as Salomon yet erat prudentior Salomone he was more prudent than Salomon therefore the woman of Tekoah sayd to him Thou art wise as an Angell of God 2 Sam. 14.20 The Lord asked the king of Tyrus if he could march Daniel in wisedome Ezek. 28.3 A comparison betwixt Adam and Daniel Behold thou art wiser than Daniel there is no secret that they can hide from thee Daniel exceeded all the Chaldeans in wisedome and the Chaldeans exceeded the Tyrians therefore Daniel farre exceeded all the Tyrians but yet if we will compare Daniels wisedome with the wisedome of Salomon it will come farre short for Salomon exceeded all the children of the East in wisedome and came nearest to Adams knowledge no sort of wisedome was hid from Salomon Daniel onely exceeded in interpreting of secrets and heavenly visions Ioseph came nearest to him in oeconomie Psal 105.22 A comparison betwixt Ioseph and Adam he exceeded the Princes of Egypt in wisedome taught their senators A companion betwixt the first Adam and the second Adam Christ Iesus Christ the second Adam the personall wisedome of God his Father farre excelled Salomon here is a greater than Salomon Iesus Christ the second Adam as he excelled Salomon farre so did he the first Adam in wisedome Psal 45.2 Thou art fairer than the Children of men in the originall it is Iophjaphitha which the Hebrews doubling ãâã ãâã ãâã ãâã ãâã expresse the great beauty that was in him and sometimes it is put in two words as Ier. 46. gnegla jephe pija ãâã ãâã ãâã ãâã ãâã that is very faire Christ the second Adam in outward beauty exceeded not Non erat decor in facie ejus He had no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Esay 53.2 but in inward wisedome and grace he was fairer than the Sonnes of men and excelled the first Adam Conclusion The conclusion of this is Adam having such measure of knowledge before his fall what great presumption was it in him to presume above that which was revealed unto him Let us be content not to be wise above that which is written 1 Cor. 4.6 and let us remember that saying of Augustine Multi propter arborem scientiae amittunt arborem vitae EXERCITAT V. How the Law is said to be written in the heart of man after the fall Rom 2.15 Which shew the worke of the Law written in the hearts FIrst let us enquire how these first Principles which are called primo-prima are made up in the hearts of man Secondly how these secundo-prima principia are deduced out of these And thirdly how these principia make up this which wee call Conscience and lastly we shall shew that man by this naturall knowledge ingraft in his heart cannot come to the true and saving knowledge of God These first Principles are made up after this manner The Lord hath put two faculties into the Soule one which we call speculative in the understanding and another which we call a practik facultie in the will to prosecute these things which the understanding sheweth to her God hath placed first the speculative in the understanding that it might follow that eternall reason that is in Gods Law for as it is the perfection of Art to imitate nature so it is the perfection of nature to imitate this eternall reason which is Gods Law Then he hath placed the will into the soule of man to prosecute those things which the understanding the speculative
Prophets understood these things which they phophecied that in all these sorts of visions and apparitions they understood that which they prophesied and therefore the Prophets were called videntes Seers Iob. 13.1 mine eyes hath seene all these things mine eares hath heard them and I understand them all Pharoah did not understand these things which he saw therefore he was not a Prophet So Belthasser when he saw fingers writing upon the wall he under not that which he saw and therefore he was not a Prophet and so Caiphas understood not what he prophesied Ioh. 11. They were like unto men who are purblind and see not a thing distinctly and therefore desires others to tell them more distinctly what it is The Iewes say of these that they were ãâã ãâã ãâã ãâã ãâã non ãâã ãâã ãâã ãâã ãâã that is ãâã ãâã ãâã ãâã ãâã they were stirred up by God but they sought not the Lord. And of Balaam they say prophetavit ex voluntate Dei sed non cepit quod prophetavit Daniel at the first understood not the prophesie but the Angel revealed it unto him Dan. 8.17 So the Lord appeared to them in Dreames as he did before to them when they were awake and sometimes these dreames were ãâã ãâã ãâã ãâã ãâã dreames in which they saw some shapes and visions as Iacob saw a ladder in his dreame so Abraham in his dreame saw the Carkases and foules lighting upon them Gen. 15.8 Daniel saw the foure monarchies represented be foure visible shapes Dan. 4. and sometimes he revealed himselfe sine symbolo without any visible shape as to Ioseph Matt. 2. and to the wise men Mat. 2.12 ãâã ãâã ãâã ãâã ãâã The Lord was onely author of these dreames therefore Gen. 37.7 when Ioseph is called bagnal chalamoth it is not well translated Lord of dreames for God himselfe is onely Lord of dreames The Seventie translate it ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã infomniator and it signifieth not simple a dreamer but him who dreameth often therefore chalamoth is in the plurall number If the Lord revealed himselfe in the forepart of the night as hee did to Abraham then it was called Tardema a dead sleepe 1 Sam. 26. ãâã ãâã ãâã ãâã ãâã cecidit sopor domini super eos id est magnus But if in the latter part of the night then it was called chalam a dreame To some hee revealed himselfe in a dreame but he gave then not the interpretation of it as to the Butler and Baker Some had the interpretation of the dreame but not the dreame as Ioseph Nebuchodnezzer had the dreame but Daniel the interpretation of it but the Prophets of God had both the dreame and the interpretation of it as Daniel The heathen sometimes had both the dreame and the interpretation The Prophets had the dreames with the interpretations of them as the Midianites had of the Barly cake Iud. 7. but this was for their destruction but the comfortable dreames and visions with their interpretations were onely revealed to the Prophets for the good of the Church Quest Whether was the revelations by dreames or by visions the more perfect revelation Intensive the revelation by vision was the more excellent Revelatio intensiva Revelatio extensiva but extensive the revelation by dreames was the more excellent and that by vision came nearest to that which was intellectuall for they had no use of their senses in it the visions were presented to their understanding only When we take up a thing by sense Something 's are presented to the sense somethings to the phantasie and some things to the understanding first the sense transmiteth it to the phantasie and then the phantasie sendeth it to the understanding this is the most imperfect sort of knowledge Secondly when the vision is presented to the phantasie onely and the phantasie sendeth it to the understanding this is more perfect then the former And thirdly when the vision is presented to the understanding onely this is a higher degree In the Knowledge which they got by dreames first they had the dreame and when they were awake they got the understanding of it but in a vision they presently understood the thing presented unto them Because the revelation by vision was the more perfect sort of knowledge therefore Ioel saith your young men shall see visions and then he added your old men shall dreame dreames as the more imperfect sort of revelation Ioel. 2.28 Quest It may be asked why God revealed himselfe this way by dreames Ans Reason 1 The reasons were these The reasons why God revealed himselfe by dreames First these things which we begin to thinke upon when we are awake we begin to try them by reason and if reason approve them not then we reject them but in a dreame the mind receiveththings not examining them by reason In matters Divine the lesse that reason have a hand in admitting of them the better it is and here it was better for the Prophets to be ruled by God and fitter for them to be schollers then judges Reason 2 The second reason why he taught his Prophets by dreames was this to let them see how farre his power exceeded the power of man for masters cannot teach schollers but when they are awake and giving heed but God can teach his Prophets in a deepe sleepe and in a dreame which gave the Prophets to understand what great commandement the Lord had over all the faculties of their mindes Reason 3 Hee revealed himselfe in dreames to them to let them understand that death tooke not away all knowledge from man and that there was another way to get knowledge than by discourse or reason ãâã ãâã ãâã ãâã ãâã How the Lord revealed himselfe to his Prophets by the holy Spirit The third way how the Lord revealed himselfe to his Prophets was by ruah hakkodesh by the holy spirit then the Prophets had all the use of their senses hearing one speaking to them as we doe every one another and seeing c. and the more use that they have of their senses Drusius in Pentateuchum the more unperfect was their revelation Others distinguish this sort of revelation which was by the holy Spirit from that which was properly called prophecie they say these who spake by the holy spirit were Prophets in that sense they were not called to attend still as Prophets such as was David a King Daniel a Courtiour But Esay and Ieremy were Prophets properly so called because they waited still and attended in the schoole of the Prophets ãâã ãâã ãâã ãâã ãâã The fourth way how God revealed himselfe was by vrim thummim ãâã ãâã ãâã ãâã ãâã and they are alwayes joyned together except in two places of the Scripture What sort of revelation was by Vrim and Thummim Exod. 17.21 and 1 Sam. 28.8 This was a different kind of revelation from the former for by
this the Priest did not prophesie neyther made songues to the prayse of God but having put on this breastplate it was a signe to him that God would answer these doubts ãâã ãâã ãâã ãâã ãâã which he asked of him it is called the Brestplate of judgement mishpat signifieth eyther the administration of publike judgements Esa 41.3 or private affaires Pro. 13.23 est qui absumitur absqe judicio that is because his family is not rightly administrat It is called then the breastplate of judgement because the Lord taught his people in their doubtfull cases what to doe The breastplate and the Vrim and Thumim are distinguished by this vrim and thummim Exod. 28.30 Thou shalt put in the breastplate Vrim and Thummim Some hold that the twelve pretious stones set in the brestplate were called vrim and thummim as Kimchi but the Text maketh against that for the breastplate and the vrim and the thummim are distinguished vers 30. Some of the Iewes againe incline most to this sense that these two words vrim and Thummim were set in the breastplate as holinesse to the Lord was written in great letters upon a plate of Gold What this Vrim and Thummim were and set in the forehead of the highpriest But it seemeth rather that they were two pretious stones given by the Lord himselfe to be set in the brestplate and an Ancient Iew called Rabbi Bechai marketh × demonstrativum that these two are set downe cum he demonstrativo for their excellencie Neyther saith the Lord thou shalt make vrim and thummim as hee sayd of the rest of the ornaments of the Highpriests thou shalt make this or that The letters did not make up the answer It is commonly holden that the letters did shine out of the breastplate of Aaron when the Lord gave his answers to him that he might read the answer by the letters but this could not be as may appeare by the forme of the brestplate following The forme of the Breast-plate When David asked of the Lord 1 Sam. 23.12 will the men of Keila deliver me and my men into the hands of Saul ãâã ãâã ãâã ãâã ãâã the Lord sayd ysgiru they will deliver thee here the letters in the brestplate would have made up this whole answer Iod from Iehuda Samech from Ioseph Gimel from Gad Iod from Levi Resh from Reuben and Vau from Reuben but Iudges 20.8 when the Israelites asked counsell of the Lord who shall goe up first to battell against Benjaman it was answered ãâã ãâã ãâã ãâã ãâã Iehuda Battechilla Iuda shall goe up first now there was not so many letters in the brestplate to expresse this answer for there wanted foure letters of the Alphabet in the brest-plate ãâã ãâã ãâã ãâã ãâã 2 Sam. 5.23 There wanted foure letters in the Breast-plate when David enquired of the Lord shall I goe up against the Philistimes the Lord answered Thou shalt not goe up but fetch a compasse behind them and come upon them over against the Mulberry trees The letters in the brestplate could not expresse all this therefore it was not by the letters that the Lord answered the Priest but when hee had on this brestplate How the Lord taught the Priest by Vrim and Thummim ãâã ãâã ãâã ãâã ãâã or rationale upon him then the Lord taught him what to answer and this brestplate was but a signe unto him that the Lord would answer him as Sampsons hayre was a signe unto him that the Lord would continue his strength with him as long as hee kept his haire how was the strength in Sampsons haire not as in the cause or in the subject but onely as in the signe so in the Apostles garments and shaddow The Vrim and Thummim were a signe onely that the Lord would answer the Priest they were but a signe of their power which they had in healing miraculously and so was vrim and thummim but a signe of this that the Lord would answer the Priest The vrim and thummim were not alwayes with the Arke The Vrim and Thummim were not ever with the Arke for all the time of Saul they asked not counsell of the Arke 1 Chron. 13.3 Let us bring againe the Arke of our God unto us for we enquired not at it in the dayes of Saul they went usually to aske counsell in the Tabernacle and Sanctuarie of the Lord Iud. 20. they went up to Silo where the Tabernacle was to aske the Lord then the Arke was in the Tabernacle but when the Arke was separated from the Tabernacle they might sacrifice in the Tabernacle So they might aske the Lord here by vrim and thummim although the Arke was not there When the Highpriest asked counsell for David at Nob the Arke was not there nor the Tabernacle but onely vrim and thummim but when the Arke and the vrim and thummim were together they alwayes enquired the Lord before the Arke and when they were separated they turned their faces towards the Arke wheresoever it was when they asked counsell by the judgement of vrim and thummim When David was in Ziglag 1 Sam. 30. he asked counsell of the Lord by the Priest but neyther the Arke nor the Tabernacle was ever in Ziglag a towne of the Philistims They asked counsell of the Lord at the Arke by the High Priest When any are sayd to aske counsell of the Lord who were not Highpriests as the Israelites are sayd thrice to aske the Lord. Iud. 20.18 1 Sam. 14.37 23.2 1 Chron. 14. they are understood to have done this by the Highpriest for Num. 27.21 Ioshua is commanded to aske counsell at the Lord by Eleazer the High-priest How he stood who asked counsell by Vrim and Thummim The manner how he stood who asked counsell of the Lord by the Highpriest He shall stand before Eleazar the Priest who shall aske counsell for him after the judgment of Vrim before the Lord. Num. 27.21 he stood not directly before the Highpriest for then he should have stood betwixt him and the Arke therefore liphne should be translated juxta ãâã ãâã ãâã ãâã ãâã a latere or beside the Priest Hee stood by the Highpriest when he asked counsell and hee heard not what tht Lord sayd to the Priest but the Priest gave him his answer The Lord by Vrim and Thummim answered distinctly to every question When two things are demanded of the Lord he answered in order to them As 1 Sam. 23.9 will they come up The Lord answered they will come up So he answered to the second question will they deliver me They will deliver thee They asked not counsell of the Lord by Vrim and Thummim but in great and weighty matters They asked counsell by Vrim and Thummim onely in matters of weight as David after the death of Saul 1 Sam. 2. So 2 Sam. 5. they asked the Lord for the King for the common wealth or for a
the doctrine it selfe they never erred Peter in the transfiguration knew not what hee sayd Luk. 9.33 David was minded to build an house to God he asked of Nathan if he should doe so 1 Chro. 17.2 Nathan sayd to him doe what is in thine heart So when Eliab stood before Samuel 1 Sam. 16.6 Samuel sayd surely the Lords annointed iâ before me So the Disciples erred in their counsell which they gave to Paul forbidding him to goe up to Ierusalem Act. 21.4 But the spirit of God taught the contrary by Agabus vers 17. David Psal 116. sayd in his hast that all men are lyars he meant that Samuel the man of God had made a lye to him because hee thought the promise too long differred in getting of the kingdome So when he wrote a letter to Ioab with vriah in this he was not Gods secretary but the Divels But as they were the secretaries of God and spake by divine inspiration they could not erre But it may seeme Object that all which they wrote in holy Scriptures was not done by divine inspiration for Paul wrote that he would come to Spaine Rom. 15.24 and yet he never came to Spaine We must distinguish betweene their purposes externall and their doctrine Answ they might erre in these externall purposes and resolutions but all which they wrote of Christ and matters of salvation was yea and Amen 2 Cor. 1.20 He wrote that he was purposed to come to Spaine and so he was but he was let that he could not come But Paul repented that he wrote the Epistle to the Corinthians to grieve them Object 2 Cor. 7.8 If this was written by the inspiration of the holy Ghost why did he repent of it Paul wrote this Epistle to humble them Answ and when he saw them excessively sorrowfull that was the thing that greeved him but it greeved him not simply that he wrote to them to humble them When a Chyrurgian commeth to cure a wounded man Simile he putteth the poore patient to great paine and maketh him to cry out that grieveth him but it greeveth him not when he cureth him So it repented not Paul that he had written to the Corinthians but it repented him to see them so swallowed up with greefe Object But if the Scriptures be Divinely inspired how say they Iud. 16.17 there were about three thousand upon the roofe of the house So Act. 2.40 and that day there were added to the Church about three thousand soules Is not the number of all things certainely knowne to God Answ The Scriptures set downe the number that way because it is little matter whether we know the number or not And secondly the Lord speaketh to us this way in the Scripture after the manner of men Object Peter erred in a matter of faith Gal. 2.14 Ans Wherein Peter erred The error was not in the substance but in the circumstance of the fact and where it is sayd Gal. 2.14 That Peter walked not uprightly according to the Gospel it is to be understood onely of his conversation hee erred here onely in this principle of Christian Religion not walking according to his knowledge but hee erred not in his writing Ob. All men are subject to error the Prophets and Apostles are men therefore subject to error Ans The Prophets and Apostles are considered as members of the Church The Apostles considered two manner of wayes and so they might erre and they pray as other men Lord forgive us our sinnes Secondly they are considered according to their functions and immediate calling and then they were above the Church and could not erre Quest What needed Nathan to be sent to David to attend him continually one Prophet to another Answ Although one Prophet stood not in need of another yet he who was both a King and a Prophet had neede of a Prophet to admonish him for Kings stand in slippery places and have neede of others to advertise them The Prophets as they were Prophets could not erre therefore that collection of the Iewes is most impious they say that David wished to the sonnes of Ioab foure things 2 Sam. 3.29 First that some of them might dye by the sword Secondly that some of them might dye of the bloody flixe Thirdly that some of them might leane upon a staffe And fourthly that some of them might begge their bread And so they say it befell Davids posterity for his sinfull wish One of them leaned upon a staffe Asa was goutish One of his posterity was killed by the sword as Iosias One of them dyed of the flixe as Rehoboam And one of them beg'd his bread as Iehojachim But this collection is most impious for David spake not here by a private spirit of revenge but as a Prophet of God and therefore when they assigne these to be the causes why these judgements befell Davids posterity they assigne that for a cause which was not a cause Prorogative 4 The fourth prerogative they were holy men Holinesse distinguished them from those Prophets which were profane and unsanctified who had the gift of illumination but not of sanctification The pen-men of the holy Ghost were holy men the Lord made choyse of none such to be his secretaries who were not sanctified The Lords Prophet is called vir spiritus the man of the Spirit Hos 9.7 because he is ruled and guided by the holy Spirit that he become not profaine If the very women who spun the curtaines to the Tabernacle were wise hearted Exod. 35.25 Much more will the Lord have those who are to build his house wise and holy men Those who translated the Bible into Greeke yee shall see how often they changed their faith and were turne-coates Aquila of a Christian he became a Iew. Symmachus was first a Samaritane and then he became halfe Iew halfe Christian Then Theodoton first he was a fllower of Tatianus the hereticke and then he became a Marcionite and thirdly he became a Iew. But the Prophets of God after they were called continued holy men and never fell backe againe See more of Salomon in the Politiks God will have no man but holy men to be his secretaries Luk. 1.70 As he spake by the mouth of his holy Prophets Therefore Salomon being a Prophet and one of Gods secretaries behoved to be a holy man and being holy he could not be a reprobate hence he is called Iedidiah The beloved of God 2 Sam. 12.25 and whom God loveth he loveth to the end The holy men of God wrote as they were ãâã ãâã ãâã ãâã ãâã inspired by God ãâã ãâã ãâã ãâã ãâã the Spirit inlightned them and directed them when they wrote they were inspired three manner of wayes Illuminati antecedenter per concomitantiaÌ subsequenter first antecedenter Secondly per concomitantiam and thirdly subsequenter First they were illuminate antecedenter when the Lord revealed things to come to his Prophets and made them to write his prophesies then their tongue was
the pen of a swift writer Psal 45.1 That is he not onely indited these prophesies unto them but also ruled them so and guided them in writing even as a master guideth the hand of a young child when he is learning to write Secondly he inspired them in writing the Histories and Actes after another manner per concomitantiam for that which was done already hee assisted them so in writing it downe that they were able to discerne the relations which they had from others to be true as Luke knew ãâã ãâã ãâã ãâã ãâã How Luke differed froÌ Tertius and Baruch accurately the truth of these things which he had from those who had heard and seene Christ and he made ãâã ãâã ãâã ãâã ãâã a perfect declaration of them there was a great difference betwixt him and Tertius who was Pauls Scribe and wrote out his Epistles Rom. 16.22 or betwixt him and Baruch who was Ieremies Scribe Ier. 38. they were not ãâã ãâã ãâã ãâã ãâã the secretaries of the holy Ghost but ãâã ãâã ãâã ãâã ãâã discribebant ab alio they wrote onely these things which Ieremiah and Paul indited to them neyther was sanctification required in them as they were their Scribes But the Evangelists who saw not Christ yet they were the Secretaries of the holy Ghost and holy men as they were his Secretaries and directed by him to write Thirdly he assisted them in writing subsequenter the holy Ghost revealed things to the Prophets long before but when they were to write these things the spirit of the Lord brought the same things to their memorie againe and indited these things unto them which they had seene before in vision Ier. 36.2 Take thee a roule and write therein all the words that I have spoken to thee against Israel and against Iuda and against all the Nations from the day that I spake to thee even from the dayes of Iosias unto this day So Ioh. 14.26 the comforter which is the holy Ghost whom the Father will fend in my name he shall teach you all thing and bring all things to your memory which I have told you These Secretaries of the holy Ghost when they wrote habebant libertatam exercitij sed non specificationis Libertas exercitij specificationis as they say in the Schooles they were not like Blockes or Stones but the Lord inclined their wills freely to write which putteth a difference betwixt them A difference betwixt the Prophets of God and the Sybiles or Prophets of the devill and the Sybils and other Prophets of the Divell who were blasted and distracted in their wits when they prophesied When Elisha sent one of the children of the Prophets to annoynt Iehu one sayd to him wherefore commeth this madde fellow 2 King 9.11 they tooke the Prophets to be madde like unto the Heathish Prophets but they were inlightened by the Spirit when they prophesied and the Lord rectified their understanding and tooke not away from them the right use of their will It is sayd of Saul when he prophesied that the evill spirit of Lord came upon him 1 Sam. 18.10 And the Chaldie Paraphrast paraphraseth it caepit furere he began to be mad the Divell stopping the passages of his body he wrought upon his melancholious humor which is called Esca diaboli the Divels baite and then it is sayd ijthnabbe impulit se ad prophetandum which is never spoken of the true Prophets in this Conjugation ãâã ãâã ãâã ãâã ãâã Although the Lords Secretaries had libertatem exercitij yet they had not libertatem specificationis that is they might not leave that subject which they were called to write and write any other thing as they pleased they were necessitated onely to write that although they wrote it freely Againe these men when they wrote as the holy Ghost enspired them The Prophts did not write with paine and studie they did it not with paine and study as we doe but it came freely from them without any paine or vexation of their spirit The Princes when they heard Baruch read the prophesie of Ieremiah after that it was endited they asked how did he write all these words at his mouth and Baruch answered them He pronounced all these words to me with his mouth and I wrote them with inke into the Booke Iere. 36.17.18 Salomon saith Eccles. 12.12 In making many bookes and in reading there is much wearinesse of the flesh but this was no wearinesse to them for they wrote this without any paine or labour and hence it followeth that those to whom their writing hath beene troublesome and painfull have not beene the Secretaries of the holy Ghost as Mac. 2.26 He that assayed to abbridge the five Bookes of Iason sayd that it was not an easie thing to make this abridgement but it required both sweate and labcu Seeing all that wrote the holy Scriptures were enspired by the holy Ghost Quest Why was Iohn called a Divine ãâã ãâã ãâã ãâã ãâã why was this Epithete appropriate to Iohn to be called a Divine Revela 1.1 For they were all Divines who wrote the holy Scriptures Answ The Greeke Fathers when they spake of Christ Quomodo differunt ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and specially Chrysostome they distinguish betweene ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and they say Apud caeteros aeconomiae fulmen sed apud Iohannem theologiae tonitrua extare The rest when they discribe the humanity of Christ they doe it ãâã ãâã ãâã ãâã ãâã but when Iohn discribeth the Divinity of Christ hee doth it ãâã ãâã ãâã ãâã ãâã and they say Mattheus ãâã ãâã ãâã ãâã ãâã Iohannes ãâã ãâã ãâã ãâã ãâã incipit Observe a difference betwixt these speeches The Lord came to the wicked but the word of the Lord came to his Prophets The Word of the Lord came to Esay to Ieremiah and this phrase The Lord came to Balaam to Abimelech to Laban The first signifieth that the Lord put these holy men in trust with his Word to be his Prophets but he never concredited his word to these prophaine wretches therefore it is sayd onely He came to them but never the Word of the Lord came to them Hee concredited his Word to his Prophets as to Esay and Ieremiah ãâã ãâã ãâã ãâã ãâã that is as a pupill is concredited to the trust of his Tutor but he never concredited his Word to these wretches The Lord spake in his Prophets ãâã ãâã ãâã ãâã ãâã Notat internam revelationem Hosea 1.1 The Spirit of the Lord spake in me that is inwardly revealed his secrets to me Marke a difference betwixt these two phrases Loqui in aliquo Loqui in aeliquem Loqui in aliquo is when the Spirit of the Lord speaketh inwardly to the Prophets Loqui in aliquo loqui in aliquem vt differunt sed Loqui in aliquem est maledicere to raile against him thus
withstood them Seeing all translations should be in a more knowne tongue but Magus is as obscure as Elymas Answ Magus was first a Persicke word but afterwards it was well enough knowne to the Iewes The Persians are called Elamites Elymas was but a part of Persia so called from Elam the sonne of Sem therefore the Persians are called Elamites Act. 2. and Luke interpreteth Elymas by Magus as by that which was well enough knowne to the Iewes ãâã ãâã ãâã ãâã ãâã magus a ãâã ãâã ãâã ãâã ãâã formare vel fingere and to us now for we take Magus commonly for a Magitian the Arabick translateth Magus by Hhartom from Hharat fingere or formare because the Magitians draw figures and circles when they conjure Quest Why is the prayer of Christ upon the Crosse set downe in Hebrew by the Evangelists Eli Eli lama sabacthani Matth. 27.46 Ans Why the prayer of Christ upon the crosse is set downe in Hebrew The Evangelist doth this that we may perceive the bitter mocke that the Iewes used against Christ saying He calleth upon Elias for in no other language the mocke will so appeare Secondly Vnknowne tongues were a curse pronounced against the people of the Iewes it was a curse pronounced against the people of God when the Lord should send strangers against them who should speake unto them in an unknowne tongue Esa 28.11 So it is a curse to the Church as the Apostle applyeth it to speake to the people the misteries of their salvation in an unknowne tongue 1 Cor. 14.21 Reason 3 The Lord at the Pentecost gave the gift of tongues to the Apostles that they might speake to the people in a knowne language Every man heard them speake in his owne language Act. 2.6 And to some hee gave the tongues but not the interpretation of them God gave the gift of tongues to some and to others he gave the interptetation of them but lest the people should not understand these languages he gave to others the gift of interpretation 1 Cor. 12.10 but the Church of Rome studieth of purpose to keepe the Scriptures in an unknowne tongue and thinketh that thereby the mindes of the people are more affected and stirred up to devotion A Translator must take heed ex quo in quod vertit The third thing to be considered in a translation is what a Translator should observe and what hee should eschew in his translation A Translator must observe Ex quo vertit in quod vertit or Terminus a quo terminus ad quem and he must consider first the sense and then the words Simile He must have the worth of the words in his translation he must looke first to the sense and see that he carry it with him and next to the words and even as Merchants when they sell their wares they looke for the worth of their wares in Money So should a Translator in his translation see that hee have the worth or meaning of the sense in his Translation hee must consider first the aptnesse of the phrase into which he is to translate it A Translator should consider the aptnesse of the phrase and hee is not ãâã ãâã ãâã ãâã ãâã servilly to follow it Example the Hebrew saith I will multiply thy seede as the sand upon the lippe of the Sea Gen. 22.17 But our language saith upon the Sea shoare So the Hebrew saith we must not eate with common hands but we say with unwashen hands now in this metaphrase changing one phrase into another the Translator must take good heede A Translatour may adde a word where the sense beareth it Secondly where the sense beareth it a Translator may adde a word without any hurt to the Text. The originall Text it selfe affecteth sometime more brevity and in other places supplyeth this brevity As 2 Sam. 6.6 Vzzia put fourth to the Arke it is expounded more at large 1 Chron. 13.9 He put forth his hand to the Arke So 2 Chron. 10.9 is expounded by 2 Chron. 13.9 At more length The holy Ghost addeth a word for illustation where the sense beareth it Deut. 27.26 Cursed be hee that confirmeth not the words of this Law to doe them But the Apostle Galat. 3.10 Cursed in every one that continueth not in all things which are written in the booke of the Law to doe them So a Translator may adde a word for illustration when the sense beareth it Gen. 3. Hast thou eaten of the tree of which I forbad thee to eate the Seventy adde Hast thou eaten of the tree which I onely forbad thee to eate Quest When Christ Mark 5.4 interpreteth tabitha kumi arise daughter how addeth hee here ãâã ãâã ãâã ãâã ãâã tibi dico Answ He doth not this as an interpreter but to show the power and authority of him who speaketh and therefore ãâã ãâã ãâã ãâã ãâã A Translater must not adde of his owne to the text should be in a parenthesis A Translator must adde nothing of his owne in his translation Exod. 16.15 The vulgar translation addeth something which is not in the originall when the children of Israel saw it they sayd one to another what is this These words what is this are not the words of the holy Ghost ãâã ãâã ãâã ãâã ãâã interrogat apud Chaldaeos sed non apud Hebraeos for Man signifieth prepared or ready and therefore it should be interpreted this is ready or prepared meate So Exod. 12.11 they translate Phase id est transitus it should not be translated id est transitus but transitus it is the Lords Passeover A Translator must not affect ãâã ãâã ãâã ãâã ãâã that is ãâã ãâã ãâã ãâã ãâã is an affecting of new words newnesse of words those doe contrary to that of Salomon Prov. 22.28 Remove not the ancient markes which thy fathers have set This was the fault of Castalio who translated Sequester for Mediator Genius for Angelus Insundere for Baptizare Histrio for Hypocrita Respublica When the matter requireth a new word may be used in a translation for Ecclesia and such We are not so bound to words but when the matter requireth a new word may be used Nicephorus telleth of Spiridion when hee heard the word ãâã ãâã ãâã ãâã ãâã read for ãâã ãâã ãâã ãâã ãâã he rose and went out of the Church in a chafe so another could not abide Cucurbita for Hedera Ionas 4.6 Esa 45.9 Woe be to him that striveth with his Maker let the potsheard strive with the potsheards of the earth Hierome hath it testa de Samijs he translated it terra Samiae there is not such a word in the originall neyther were these vasa Samiae in use ãâã ãâã ãâã ãâã ãâã is hee who hunteth for strange words that is not in use in the dayes of the Prophet yet because these vessels were in use in his time hee useth it in his translation neyther
called stragula How the beds on which they eat were called and the Greekes called them ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and they differed from the sleeping beds called ãâã ãâã ãâã ãâã ãâã a bed wherein one slept and sometimes they had three and sometimes foure of those beds in a Chamber The forme of their beds For those three beds the Ancients made one long bed called ãâã ãâã ãâã ãâã ãâã after the forme of the Greeke Letter ãâã ãâã ãâã ãâã ãâã that it might almost compasse about the round Table which they called Semirotundum suggestum an halfe round Table like the Greeke ãâã ãâã ãâã ãâã ãâã and it was thus painted Ϲ 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 The decking of their beds and chambers was called Mediastinus the charge of those was 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã They had mensam urnariam a Table upon which their vessels stood by Varro called Cylibantum ãâã ãâã ãâã ãâã ãâã Of their Tables 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 the guests were washed in baths Of their washing before meat and then they were anointed the servants who anointed them were called Vnctores or ãâã ãâã ãâã ãâã ãâã the place where they were anointed was called ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and after dinner ãâã ãâã ãâã ãâã ãâã They were curious in anointing of their bodies Of their anointing for 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 ãâã ãâã ãâã ãâã ãâã 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 Cana 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 ãâã ãâã ãâã ãâã ãâã three parts of water and two of wine secondly ãâã ãâã ãâã ãâã ãâã when they mixed three of water and one of wine thirdly ãâã ãâã ãâã ãâã ãâã 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 solebant 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã who assigned to every man his place where he should sit and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Sericum a ãâã ãâã ãâã ãâã ãâã extrahere Aquila translateth it ãâã ãâã ãâã ãâã ãâã 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 like to the leaues of the Poppie and this is called Shesh ãâã ãâã ãâã ãâã ãâã 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 linnen 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 Baptist wore Of the colour of their cloaths The colour of their cloaths first white Eccles 9.8 Let thy garments be alwayes white those the Hebrewes called Hhorim Candidi White cloaths a signe of prosperitie They used this white as a signe of prosperitie victorie felicitie joy and gladnesse Christ himselfe upon the Mount appeared cloathed in white so he appeared to Iohn in white Revel 1.13 so the white robes given to the Martyrs in signe of victorie Revel 7.14 and white horses Zach. 6. and Rev. 7.9 the Saints are brought in cloathed in white bearing Palmes in their hands Secondly they had cloaths of scarlet colour this was called ãâã ãâã ãâã ãâã ãâã which commeth of a worme bred in the stalke of a certaine herb and it hath Shani joyned with it because the cloath was twice dyed in it and this was celled ãâã ãâã ãâã ãâã ãâã Matthew saith that they put Christ in Coccinea tunica in a scarlet coat the other Evangelists say in purple that is in scarlet tending more to purple it was not bright scarlet and the whore is called the scarlet whore because she was dyed with the bloud of the Saints Revel 17.4 So there was hyacinthinus color a violet or purple colour Of the divers names of their stuffes whereof their cloathes were made FIrst the Babylonians caused to weaue in divers colours and pictures in their cloath and this was called vestis babylonica such was that which Achan stole Iosh 7.21 The second was the Phrygian cloath sowed with needle worke and this was called opus Phrygionicum the Hebrewes call it rokem ãâã ãâã ãâã ãâã ãâã The hangings of the Tabernacle were such The Queenes vesture was such Psal 45. This the Seventie call ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã a needle and ãâã ãâã ãâã ãâã ãâã sowed with a needle Thirdly Alexandrinum the Alexandrian This was when threeds of divers colours were woven together and this was called ãâã ãâã ãâã ãâã ãâã multilicium or variegatum such was Iosephs partie coloured coate and the Queenes daughters in those dayes wore a partie coloured gowne 2 Sam. 13.18 This was also called Plumarium which shined like the Doves necke Psal 68.13 The Assyrians and Canaanites made opus barbaricum woven in both the sides or ãâã ãâã ãâã ãâã ãâã such was the veile of the Tabernacle both woven on the one side and on the other So they had opus plectile as Aarons girdle opus interrasile imbossed worke so they had vestes undulatas vel scutulatas water chamlet Of their husbandrie FIrst they plowed the ground ãâã ãâã ãâã ãâã ãâã aravit ãâã ãâã ãâã ãâã ãâã Novellare this was called Hharash Then they plowed it the next yeare and this was called nir novellare and Ieremiah alludeth to this 4.3 Plow up your fallow ground then he harroweth the ground breaketh the clods and maketh it smooth Esay 28.24 and prepareth it for the seed This was called occare The Oxe when hee plowed the ground hee eate cleane provender so the asse and Esay alludeth to this Esay 30.24 The Oxen likewise and the young asses that eare the ground shall eate cleane provender which hath bin winnowed with the shovell and with the fanne Their other herds they fed them with Sycamores or wilde figges Amos 7.14 I was a herdman and a gatherer of Sycamore fruit They sowed divers sorts of graine Esay 28.25 as fitches cummin wheat barley and rie The barley and the flaxe were smitten with the thunder but the wheat and the rie were not smitten because they were hid in the darke Exod. 9.31.32 There was not such difference betwixt the barley and the wheat that the one was hid in the ground when the other was shot up therefore it is not rightly translated hidden in the darke but erant serotina or somewhat latter There were three moneths betwixt their sowing and their first reaping and foure moneths to the full harvest Ioh. 4.35 Say not yee there are yet foure moneths and then commeth harvest their barley harvest was at the Passover and their wheat harvest was at the Pentecost Of the manner how they threshed their corne THey had sundry formes in threshing of their corne First they beat out their weaker graine with a staffe as their fitches and cummin Esay 28.27 And this staffe was not unlike to our flailes Againe some of their graine was trodden out with the feete of Oxen or Horses with Oxen Deut. 25.4 Thou shalt not mussle the mouth of the Oxe that treadeth out the corne And Hosea alludeth to this forme Ephraim is an heifer that is taught and loveth to tread out the corne Hos 10.11 So with the feete of horses Esay 28.28 nor bruise it with his horsemen or else it was bruised out with an instrument of wood which was either a plaine peice of wood set with teeth of yron to cut the straw and bruise out the corne This was called hharutz ãâã ãâã ãâã ãâã ãâã for the sharpnesse of it Or else they used a wheele to bruise it out and this was called gneglah as the first was called trahea A comparison taken from the ripe figges HOSEA 9.10 I found Israel like grapes in the wildernes I saw your fathers as the first ripe in the figge tree at her first time Cant. 2.13 the figge tree putteth forth her greene figges the greene figge was called grossus and the ripe figge was called carica matura ficus When it is said that Christ came to the figge tree and found nothing but leaues for the time of figges were not as yet Mark 11.13 it is meant of those first ripe figges these are called greene or untimely figges Revel 6.13 The first ripe figges are easily shaken off and fall away And Nahum alludeth to this Nahum 3.12 All thy strong holds shall be like figge-trees with the first ripe figges if they be shaken they shall fall into the mouth of the eater And as men long most for the first ripe figs so did the enemies for Nineve and one shaking of the enemie should make them fall like the first ripe figges into their mouth A comparison taken from their shepherds THe shepherd in cold weather keepeth his cloake close about him and the Lord alludeth to this forme Ier. 43.12 He shall aray himselfe with the Land of Egypt as a shepheard putteth on his garment that is hee shall take away the spoiles of Egypt and keepe them as sure as the shepheard keepeth his cloake about him The shepheards in the East went out and in before their sheepe and