39.15 And the passengers that passe through the land when any seeth a mans bone then shall he set up a signe by it till the buriers come and bury it This signified such as were dead in trespasses and sinnes Eph. 2.1 and such as have their consciences defiled by dead workes Heb. 9.13.14 those are uncleane What the legall pollutions taught the Iewes And those legall pollutions taught the people of God how carefull they should be that they defile not themselves with sinne or communion with dead and sinnefull workes as the Apostle saith touch no uncleane thing 2 Cor. 6.17 and be not partakers of other mens sins keepe thy selfe pure 1 Tim. 5.22 The Iewes adde to many of the Lawes of God Whosoever toucheth one that is slaine with a sword in the open fields shall be uncleane seven dayes Num. 19.16 And the Iewes adde he that toucheth the sword which killed the man shall be uncleane but this is an addition of their owne So the Lord commanded that the Nazarit should drinke no wine they adde nor come nere unto a Vineyard So the Lord commanded that they should not cary burdens upon the Sabbath Iere. 17. but they added that it was not lawfull for a sick man to take up his bed upon the Sabbath Ioh. 5. So the Lord commanded that they should goe no further but a Sabbath dayes journey upon the Sabbath but they added that it was not lawfull to stirre out of the place upon the Sabbath So the Lord commanded them that they should abstaine from the drinke offerings of the heathen but they added that they should abstaine from the wine of the Gentils So here the Lord saith that Whosoever toucheth one that is slaine with a sword shall be uncleane untill the even But they adde whosoever shall touch the sword which killed the man shall bee uncleane untill the even The touching of the bodies of the dead shewes us what unregenerate men are in the sight of God they are dead while they are alive 1 Tim. 5.6 they are like rotten graves their throte is an open sepulchre Rom. 3.13 and they are like whited Sepulchres which indeed appeare beutifull outwardly but within are full of dead mens bones and all uncleannesse Matth. 23.27 What are we to thinke of the bodies of the Saints Quest when they are lying in the grave whether are their bodies corpora pura or impura Ans They are neither corpora pura nor impura Whether the dead bodies of the Saints in the grave be pure or not sed non pura they are not impura because their sinnes are pardoned they are not pura because they are as yet under the corruption and punishment of sinne but the wicked who lye downe with their sinnes in the dust their bodies are impura filthy and uncleane The bodies of the Saints being not impura therefore the soules of the glorified might come to such bodies againe as Moses in the transfiguration was there in soule and body his glorified soule came to his body againe because it was not a sinnefull body now but a body lyeing under corruption as yet but when Lazarus soule returned to his body we must not thinke that Lazarus soule was a glorified soule for a glorified soule returneth not to a sinful body to dwel in it againe but the vinon betwixt the soule and the body was loosed at this time A difference betwixt the glorified soules and sinfull soules enioâ—ning into their bodies againe Sumus de purgatorie and the soule was still in the sinfull body tanquam in sede non tanquam in organo that is it was still in the body although it did not animate the body Quest Whether did he Iewes commit sinne when they touched a dead body or not Answ There was irregularitas here sed non peccatum for for there is not a sinne where there is not a law forbidding it In what case the Iewes sinned when they touched a dead body for sinne is the transgressing of the Law The Lord saith not yee shall not touch the dead but he saith he that toucheth the dead shall be uncleane untill the even Then there is a Commandement added that a cleane person shall sprinkle him with water upon the third day and upon the seventh Num. 19.19 So that although he be not commanded not to touch the dead yet if he have touched the dead he is commanded to wash himselfe So there is not a Commandement forbidding a man to touch a Leper but if he had touched a Leper there was a Commandement given that he should not enter into the congregation untill he was purifieth and if he did enter before he was purifieth he transgressed the Commandement and sinned The comforts in Death Eccles 7.1 Better is the day of death than the day of ones birth IN the former part of this verse the Preacher sheweth The coâ—â—â—sion of the words that a good name is better than pretious oyntment and then he subjoyneth better is the day of death than the day of ones birth as if he should say a mans good name and his report is better knowne after his death than when he is alive and then his good name smelleth like the Wine of Lebanon which in his life time may be many wayes blotted He preferreth the day of our death to the day of our birth and hee saith that the day of our death is better A thing is said to be better sundry wayes One thing is said to be better then an other sundry wayes first it may be better in it selfe but not to the person so it is said that it had beene better that Iudas had never beene borne it made more for the glory of God that Iudas was borne but it was not better for himselfe Secondly things are said to be better when they seeme to be better to a carnall and corrupt man as hee saith that a living dog is better than a dead Lyon Eccles 9.4 that is he had rather live in a base estate here than to be in best account amongst the dead Thirdly some things are better for this present estate and condition of life than others as better is a dinner of hearbes where love is than a stalled Oxe and hatred therewith Prov. 15.17 Fourthly some things are better for a man in the state of grace and for his soule as it is better to be a doore keeper in the house of God than to dwell in the tents of wicked men One thing is said to bee better then another comparatively Psal 84.1 So it is better to goe to the house of mourning than to the house of feasting and sorrow is better than laughter Eccles 7.2 3. So the day of a mans death is better than the day of his birth Next let us consider why the day of death is better than the day of ones birth because man is borne unto trouble as the sparkes flye upward Iob 5.7 but the day of his death is
originall Copie what is the reason that Origen setteth it not downe in his Octupla as hee hath done other translations and what is the reason that Hierome never citeth it nor followeth it in his translation if it be the originall Reason 5 Fiftly the manner of the Samaritans writing sheweth that this was not the originall which Moses received from the Lord and delivered to the people of God afterwards as you may perceive in the page following out of Exod. 31. from vers 12. to 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Samaritanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraiè sic Et dixit Iehova Mosi dicendo Latinè sic tu al loquere filios Israel dicendo nunc il la Sabbatha mea serua tote quia signum est in terme inter vos per generationes vestras ad cognoscēdū quod ego Iehova sanctificans vos et observate Sabbathum quia sanc tum erit illis profanātes illud morte morietur quia omnis faciens in illa opus utique excinde turanima il la emedio populorum suorum s ex di ebus opera beris opus in die septimo Sabbathū sabbatulū sanctum Ie hovae omnis faciens o-pus in die illo sabbathi morte morietur observanto filij Israel ipsum sabbathum celebrando sabbathum per generationes suas faedere aeter no interme inter filios Israel signum erit in aeternum quia sex diebus fecit Iehoua caelum et terram in die septimo quievit et respiravit Exod. 31.12 In English thus And the Lord spake vnto Moses saying 13. Speake thou also unto the Children of Israel saying verily my Sabbaths shall ye keepe for it is a Signe betweene me you throughout your generations that yee may know that I am the Lord that doth sanctifie you 14. Ye shall keepe the Sabbath therefore for it is holy unto you every one that defileth it shall surely be put to death for whosoever doth any worke therein that Soule shall be cut off from amongst his people 15. Sixe dayes may worke bee done but in the Seventh is the Sabbath of rest holinesse to the Lord whosoever doth any worke in the Sabbath day hee shall surely bee put to death 16. Wherefore the Children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for a perpetuall Covenant 17. It is a signe betweene me and the children of Israel for ever for in sixe dayes the Lord made heaven and earth and on the seventh day he rested and was refreshed Observe the forme of this writing of the Samaritans and yee shall finde it to be meere Cabbalisticall by which they would finde out the diverse readings in framing the lines words and letters and setting them downe after such a curious forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Cabbalists doe by their Gematrija notaricon and temura that is by the number of letters the diverse significations of them and the diverse situation and placing of them they make diverse senses in the Scriptures as by elbham and ethbhash sometimes putting the last letters for the first and the first for the last sometimes reading up and downe sometimes crosswayes and sometimes from the left hand to the right this we may see in this example of the Samaritan Copie where they summe up the observation the breach and punishment of the Sabbath in a round circle which curiosity the Spirit of God never used in writing the holy Scriptures Christ speaking of the originall Text and the perpetuity of the Law which we have he saith One jote or one title of the Law shall not passe in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Hebrew Iod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not properly translated A tittle as if it made a difference betwixt some letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the top of Daleth from Resh for the Syriacke calleth it Sharat incisura vel incisio the small lines which are in ones hand The meaning is then that not one part of a letter neyther the least letter nor any part of the least letter shall perish hence we may reason from Christs words In that copie whereof the Lord speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Iod must be the least letter but in the Samaritan copie Iod is not the least but the biggest of all the Letters therefore the Samaritan copie is not that copie which Christ spake of י Hebrae but the Hebrew as we may see by the difference of the Letters in the margent here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit hence we may gather that this Samaritan letter was abolished in Christs time and therefore wee ought neyther to imbrace the copie nor the Characters as authenticke or originall The Conclusion of this is Conclusion If the light that is in the body be darkenesse how great is that darkenesse Matth. 6.23 The Scriptures are the light of the Church and if the originall Text were corrupted Instrumenta gratiae conjuncta remota how great were the darkenesse of the body God hath Conjuncta instrumenta remota instrumenta gratiae Remota instrumenta gratiae are the Preachers and their writings and they may be corrupted But Conjuncta instrumenta gratiae are the Prophets and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church EXERCITAT XIII That no Canonicall booke is perished Matth. 5.18 Heaven and earth shall passe one jote or one tittle shall no wayes passe from the Law till all be fulfilled WHen a thing wanteth an essentiall part this is the greatest want Secondly when it wanteth an integrall part this is likewise a great defect Defectus Partis essentialis partis integratis ornamenti accidentalis And thirdly when it wanteth accidentall ornaments When the soule is separated from the body here is a separation of the essentiall parts When a man wanteth a hand or a foote then he wanteth an integrall part And when hee wanteth his cloathes hee wanteth some ornaments No booke in the Scripture wanteth any essentiall part There is no booke in the Scripture that wanteth any essentiall part for the Law and the Gospel which are essentiall parts Vide Iunium in Iudam and Perkins reformed Catholike are found in every booke Secondly the Scripture wanteth no integrall part since the Canon was sealed before the Canon was sealed they had as much as served for their infancie but after that it was sealed the whole Canon was compleate and none of those Bookes perished Gods care in preserving the Scriptures Great was the care which the Lord had to preserve the Scriptures First hee commanded the Levites to take the booke of the Law written by Moyses and to put it in the side of the Arke of the covenant of the Lord Deut. 31.26 Secondly the Lord commanded
and glistering like gold So Iob. 37.22 Gold commeth out of the north that is faire and cleare weather It was beaten oyle to signifie with what paine and travell the word is prepared and with patience preached and made to shine in his Church No Waxe might be burnt in these lampes because Honey was uncleane therefore Waxe was uncleane Honey might be in no Sacrifice because it fermenteth Levit. 2.11 So no Waxe might serue for light So there was no silke in the Tabernacle because the Worme which maketh silke was an uncleane thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baccae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spicae The Prophet Zacharie in a vision saw two Olive branches empyting themselves thorow the two golden pipes into the Candlesticke and they are compared to two eares of corne What the two Olive trees were in the vision of Zacharie because they were full of Olive berries as the eares were of graines These Olive trees were the cause of the preservation of the Church and the cause of the maintenance in the Candlesticke The two annointed ones which stand before the Lord of the whole earth vers 14. Targum paraphraseth them to be Zerubbabel and Ioshua who represented the Church and commonwealth The Lord commanded to make snuffers of pure gold for the snuffing of the lampes The snuffers of gold what they signified and snuffe-dishes to receive the snufle he would have the snuffe taken from the light to signifie that he would have the word kept in sinceritie and puritie and hee would have the snuffers of gold to teach them to be blamelesse and holy who are censurers and correctors of others and he would have the snuffe-dishes of gold to teach them that the covering of the offences of their brethren was a most excellent thing Lastly in what manner the Priests dressed the lamps The manner how the Priests trimmed the lampes when the lampe was out he lighted it and when it was not out he dressed it when the middlemost lampe was out he lighted it from the Altar but the rest of the lampes every one he lighted from the lampe that was next and he lighted one after another to signifie that one Scripture giveth light to another they say in the Talmud that the cleansing of the innermost Altar was before the trimming of the five lamps and the trimming of the five lamps before the blood of the daily sacrifice and the blood of the daily sacrifice before the trimming of the two lamps and the trimming of the two lamps before the burning of incense That the Priests should order and trimme the lamps The signification of the trimming of the lamps signifieth how Christ and his Ministers should continually looke unto the purity of doctrine and preaching of the light of the Gospel from evening to morning in the darke place of this world untill the day dawne and the day starre arise in our hearts Reve. 1.13 2 Pet. 1.19 EXERCITAT XI Of the Table of the shewbread A ceremoniall appendix of Commande 2. Exod. 25.23 Thou shalt also make a Table of Shittim wood c. vers 30. And thou shalt set upon the Table shewbread before me alway THe Lord commanded to make a Table and to set twelve loaves upon it The loaves represent the Church First the Church is represented by loaves here as many graines make up one loafe so many beleevers make up one Church 1 Cor. 10.17 for we being many are one bread The loaves made of fine flower Secondly these loaves were made of fine flower and not of barley which was a base graine and therefore used in no other sacrifice but in the offering for jealousie Num. 5.15 So Gideon represented by a barley cake Iudg. 7.13 and I bought her for so many Homers of Barley Hos 3.2 but the Wheate was most excellent graine and the flower of the Wheat was most excellent bread Deut. 32.14 he made them eate the fat of the kidneys of Wheate The twelve loaves represented the twelve tribes Thirdly there stood twelve loaves upon this Table to represent the twelve Tribes who came of the twelve Patriarchs The Tribes were represented by many things these twelve Tribes were represented by many things by the twelve stones set up in Iordan and so by the twelve stones set up in the land of Canaan So by the twelve stones set upon the breastplate of Aaron and upon his shoulders in onyx stones So by Canaan divided into twelve parts and from them the twelve Apostles in the New Testament and the new Ierusalem built upon twelve foundations Revel 21.14 These twelve loaves stood before the Lord Why called shewbread therefore they were called panis facierum or propositionis and they signifie that the Church is alwayes the object of the eye of God and therefore he saith set up no Idoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnal panai in my presence Why the bread was removed every Sabbath They were removed every Sabbath and new loaves put in their places to signifie the renuing of the graces of God to his Church None might eate of these loaves Who might eate of the shewbread but the Priests who served in their course that weeke and their children the Priests daughter did eate of this bread when she was a widdow and returned home to her father againe Levit. 22.18 So we being maried to the Law and it having dominion over us Rom. 7.1 we were out of our fathers house and might not eate of his holy bread but being dead to the Law Rom. 7.4 and divorced from our sinnes as widowes we may come home to our fathers house and be partakers of the holy things The Priests so long as they were in this holy service The legall sanctification of the Priests and eate this holy bread they were not to keepe company with their wives for this was a part of their ceremoniall uncleannesse Exod. 19.14 Moyses commanded them to wash their cloathes and not to come at their wives This abstinence 1 Sam. 21. How David asked the shewbread is called via munda a cleane way and to eate in this uncleannesse is called via polluta When David in necessity came to Ahimelech the Priest to aske bread for him and his men the Priests had no common bread to give them but this holy bread this bread the Priests sayd they might not eate of it if they were in via polluta and their vessels not sanctified by via polluta is meant here to keep company with their wives and by the sanctification of the vessels is meant the sanctification of our bodies Our bodies called our vessels for our bodies are called our vessels 1 Thessalon 4.4 That euery one of you should know how to possesse his vessell in sanctification honour And that this is the meaning it is cleare by Davids answer when he saith they have abstained from women this three dayes 1 Sam. 21. In their necessity David
to the feast of the Tabernacles and Ioh. 2.37 it is called the last and the great day of the feast Besides these legall feasts in this moneth they had likewise on the fourth day the fast of Godaliah and upon the twenty third day was festum latitiae legis et benedictio They had but one feast in the Moneth Nisan and one in Iair the Pentecost So the Lord commanded that the Land should rest in the seventh yeere and every seventh seventh in the Iubile The lan◠was laboured six yeeres and these yeeres were called Anni georgici The land was to rest the seventh yeere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was called annus shemittah from Shamat liberum demittere and not to seeke any due of it for those who laboured the ground to seek fruit of it every yeere was too much and gave no time of rest to the ground The Lord taught the Iewes sundry things by the resting of the Land What things the Iewes were taught by the rest of the seventh yeere for as the Sabbath day taught them that as they were the Lords they behoved to cease from their owne workes to doe his worke So the Sabbath of the seventh yeere taught them that both they and their land was the Lords and therefore it was to rest Secondly this yeere taught them to depend upon the Lords providence for the Lord promised his blessing upon the sixt yeere that the Land should bring out for three yeeres Levi. 25.20 Thirdly this yeere was a signe to them of their eternall rest Lastly he instituted this yeere to teach them to be pitifull to the poore for those things which grew of their owne accord that yeere were alloted to the poore and to the strangers Quest How could they live seeing the land rested the seventh yeare Answ The Lord answered Levit. 25.21 How God blessed the sixt yeere that it served for three yeeres Thar he should so blesse the sixt yeere that it should serve for three yeares and here we may see how the promises were fulfilled which were made Levit. 26 10. Ye shall bring out the old because of the new that is there shall be such plenty of new that yee must bring forth the old to make roome for it and that is that which Amos speaketh cap. 9.13 Haebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a specie in speciem et chaldaice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab anno in annum Arator apprehendet messorem the plowman shall ever take the reaper that is the old and the new shall meete together So Psal 144.13 That our garners may be full affording all manner of store but the Chaldee Paraphrast paraphraseth it Affording corne from one yeere to another The fertility of the seventh yeare was not meerely naturall Here we may observe that this fertility of the seventh yeare was not merely naturall but proceeded from the blessing of God Secondly all those who rested the seventh yere from their labours yet they wanted nothing but it was supplied by the blessing of God Mal. 3.10 Effundam vobis vsque ad non sufficientiam that is that yee shall not have vessells to containe the oyle and the wine nor garners to containe the corne which I shall bestow upon you Never man suffered any losse in Gods service So those who abstaine from their labours upon the Sabbath it shall never impoverish them for the blessing of God upon the weeke dayes shall supply all their wants so the Lord promised when they shall goe up to Ierusalem to serve him at their feasts that he would keepe their land from the incursion of the enemies Exo. 34.24 and we see Iosh 5.2 When they were circumcised the Lord strooke such a feare and terror in the hearts of the Canaanites that they durst not touch them as Simeon Levi killed the Sichemites when they were newly circumcised never man yet got hurt in the service of God He shall still find the Lords protecting Hand and blessing in his service When hee sent out the seventy Disciples without purse scrip and shooes he said Lacked ye any thing and they said Nothing Luc. 22.35 Nebuchadnezzer shall not want a reward for his service which he did to the Lord albeit he was an heathen for hee got the Land of Egypt for his wages Ezek. 29.20 The next priviledge of the Sabbaticke yeare was this Deut. 14.1 Debts were payed in the seventh yeare that mens debts were pardoned to them if they became poore and had nothing to satisfie but not if they had sufficient to pay then they were bound to satisfie and if they were poore the Lord commanded to lend unto them Deut. 15.19 although the seventh yeare was at hand but that which was borrowed for necessitie onely was not to be restored and the naturall Iewes had onely this priviledge but not the Proselytes The third priviledge of this yeare was this Servants were set a liberty this yeare Exod. 21.2 He shall goe out free in the seventh yeere paying nothing to wit if he was an Hebrew servant but if hee was not an Hebrew servant but a stranger then he was to serve untill the yeare of the Iubile Levit. 25.4 The fourth thing which was done in the seventh yeare The Law was publikely read this yeare the Law was publikely read Deut. 31.10 Quest Whether or not kept they alwayes these sabbaticall yeares Answ Not Ier. 34.14 therefore the Lord plagued them with divers plagues and especially with barrennesse of the sixt yeare 2 Mach. 6.43.49 Quest When began this yeare of the rest Answ Some hold that it began after the land was divided by Lot At what yeare the first Rest began but seeing the Land was twise divided by Lot first in Gilgal Ioh. 14. Secondly in Siloh a few yeares after because the first division was not perfected this account of the seventh yeare seemeth to begin at the latter division of the Land Ios 18 2. Quest What time of the yeare began this rest of the seventh yeare Answ From Tishri and not from Nisan At what time of the were this Rest began for if it had begun in Nisan then they should have lost two Harvests first they might not cut downe the Corne which was growing upon the ground in Nisan and then secondly they might not sow in Tishri and so they should have lost both the Harvests Exod. 23.16 and 34.22 but the Lord saith Levit. 25.27 Yee shall sow the eighth yeare therefore they wanted but one sowing and one Harvest Of the Jubile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Produxit eduxit Their great Sabbaticall yeare was the yeare of the Iubile It was called the Iubile from Iobhel or hobhel deduxit or produxit because it brought men backe againe to their first estate the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were brought backe to their first estate and Philo Iudaeus calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restitutio and Iosephus 〈◊〉
Lacky or footboy divided in two parts Those fringes which they were commanded to put upon the borders of their Garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 woâ—â—n Num. 13.38 And then they had their Tephilim their Phylacteries and the Phylacteries were put upon their heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apponere et non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orare ut quidam volunt whereas it should be derived from Taphal apponere Taphal signifieth adhaesionem vel conjunctionem and the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immobilia they were not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 GarmeÌ„t 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—anged 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 CoÌ„mandmeÌ„ts 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux patihulam a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erigere crucifigere Why the theefe was not to hang all night the Iewes called Zekephah and the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
twelue moneths fiue dayes and sixe houres which sixe houres every fourth yeare maketh up a day and this yeare we call leape yeare these eleven odde dayes are not cast away they are insititij dies or ingrafted daies as a graft is grafted in a tree and they are called the Epact because they are cast to to the end of the year for to reduce the Moones course to the course of the Sunne neither are they left as dies desultorij to runne at randome through all the moneths of the yeare This time of the Epact with them is counted as no time and they illustrate the matter thus The embolimie epact counted as no time A man had thirty sonnes and thirty daughters and three which were neither his sonnes nor his daughters but abortives borne out of time these thirty sonnes and thirty daughters were the dayes the nights of the moneths and the three odde dayes after the third embolimie were reserved as insititij dies untill the next embolimie and were no part of the moneths of the yeare untill the seventh embolimie The spirituall use which the Scripture maketh of the Moone is first to shew us the instabilitie of the world therefore Revel 12.1 the Church is the woman cloathed with the Sunne having the moone under her feet to signifie that the Church shall tread under foote the changeable world Secondly as the Moone changeth so doth the life of man Iob 14. while my change come so Prov. 31.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filii mutationis aperi ostuum in causa filiorum mutationis that is for him that is going to be put to death and as we pray when the Moone changeth Lord send us a good change so should we pray especially when we are ready to die that the Lord would giue us a happie change CHAPTER XXVIII Of their Yeare 2 CHRO 24.23 And it came to passe at the end of the yeare or in the revolution of the yeare that the Host of Assyria came up THe Iewes had a twofold beginning of the reckoning of their yeare the first was from Tishri the second was from Nisan They began their first reckoning from Tishri in the moneth Elul their yeare ended and in this moneth their new yeare began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revolutio this was called Tekuphah revolutio anni 1 King 20.26 it was in this moneth that the Kings went forth to battaile 2 Sam. 11.1 And it came to passe when the yeare was expired at the time when Kings went out to battaile They went out to battaile at this time of the yeare because then the heat of the yeare was declining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mensis Antiquorum and the Chaldees called this moneth Mensis Ethanim id est veterum 1 King 8.2 In this moneth they began to reckon before they came out of Egypt because the Iewes held that the world was created in this moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaldaicè Pueritia et Hyems this moneth is called Hhoreph pueritia for as Tishri is the beginning of the yeare Gen. 8.22 so the beginning of our age is our childhood Iob 29.4 Their Ecclesiasticall reckoning began in Nisan Their Ecclesiasticall reckoning began in Nisan Exod 12.1 Chron. 12.15 These are they who went over Iordan in the first moneth when Iordan had overstowed all the bankes this was in the moneth Nisan for then the snow melteth upon the mountaines of Libanus and the waters overflow the banks of Iordan Ioh. 4.35 Say ye not there are yet foure moneths and then commeth the harvest that is the Pascha and the Pentecost the first was the beginning of the harvest and the last was the end of the harvest the beginning of the harvest fell in the first moneth of the yeare in Nisan for on the fourteenth day was the Pascha on the fifteenth day they brought in handfuls of new Corne and Zach. 7.1 The word of the Lord came unto Zachariah in the fourth day of the ninth moneth even in Chisleu that is in the ninth from Nisan So the feast of the Tabernacles was kept in the seventh moneth Tishri which is the seventh from Nisan From Nisan they reckoned their feasts What they reckoned from every moneth the reigne of their Kings their contracts bonds and Obligations From Elul answering to our August they reckoned the age of their young beasts which they were to offer to the Lord none of their beasts were offered before Elul Thirdly from Tishri answering to our September they reckoned the seventh yeare of the resting of their land and their Iubilees Vide Buxtor Synag and from this time they reckoned how long their trees were circumcised or uncircumcised Fourthly from Shebat answering to our Ianuary they reckoned all their trees which payed fruit they payed tithe onely of these trees which began to flourish at that time The conclusion of this is Conclusion As the Lord changed the reckoning of the Iewes from Tishri to Nisan because the Iewes then were delivered out of Egypt so the Lord hath changed our reckoning now from the old Sabbath of the Iewes to the new reckoning of our Sabbath because this day our delivery and redemption was finished 2 Cor. 5.17 Old things are passed away behold all things are become new CHAPTER XXIX Of their numbring and manner of counting PRO. 3.6 Wisedome commeth with length of dayes in her right hand THey numbered of old three manner of wayes first by their fingers secondly by letters and thirdly by Ciphers First by their fingers for as their first measure was their hand Esay 40.12 Who hath measured the waters with the hollow of his hand and met out the heavens with his span So their first numbering was by their fingers and Salomon alludeth to this forme Pro. 3.6 Wisedome cōmeth with length of dayes in her right hand The Greeks called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they numbered upon their fiue fingers Lib. 2. Fast so Ovidius Seu quia tot digitis per quos numerare Solemus So Invenal writing of Nestor Sua dextra computat annos They numbered upon their ten fingers because no simple number can go beyond nine and the tenth number is the complement of all simple numbers They numbered first with their right hand upon the left because the right was the most fit hand for action for the spirits lie in the right side of the heart and so make the right hand more fit to doe any thing and the bloud lieth more to the left side and therefore the left hand is not so fit for action Salomon saith that the wise mans heart is at his right hand Eccles 10.2 the spirits enableth his hand more to doe and the fooles is at his left hand because there are not so many spirits in the left side of the heart to quicken the hand but when the spirits encline equally to both the sides then he is Itter jad ambidexter 〈◊〉 〈◊〉
called Zeceph crux and gnetz arbor and the Greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum geminum Lastly drowning Mat. 18.6 It were better that a milstone were hanged about his necke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimersio in pelagus submersio and that he were drowned in the midst of the Sea and the Greekes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were put in a chest of lead and sunke in the Sea as Casaubon sheweth out of Athenaeus Quest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excisio What sort of punishment is meant Gen. 17.14 he that is not circumcised that soule shall bee cut off from his people Answ The Hebrewes expound this sort of punishment diversly Kimchi saith he shall be punished by the Lord but he addeth that he is much mistaken who thinketh that the child not being circumcised is secluded from the life to come Moses Cotzensis thinketh that these who were not circumcised the eight day should dye without children alluding to that place Levit. 20.20 But all of them agree in this that the punishment is inflicted by the Lord. Exod. 31.14 Object Whosoever doth any worke on the Sabbath day he shall be cut off from his people and bee surely put to death by cutting off here is meant cutting off by the Magistrate why should it not then be so understood in that place Gen. 17.14 so Levit. 20.6 If any goe after wizards I will set my face against him and cut him off by cutting off here is meant to be cut off by the Magistrate why is it not so then to be understood in that place of Genesis before mentioned Maymone answereth to these places Answ distinguishing betwixt the manifest transgression and the hidden transgression of the Law if one did violate the Sabbath with a hie hand and if there were witnesses and he were admonished before not to doe so then he was cut off by the hand of the Magistrate but if he was not admonished secretly before and did transgresse then hee was cut off by the hand of the Lord. But wee must distinguish betwixt these phrases Levit. 17.10 and 21.6 Difference betwixt these two phrases I shall cut off c. and thou shalt cut off c. I shall cut off that soule and thou shalt cut off that soule Exod. 22.18 thou shalt not suffer a witch to liue but when hee sayth I will set my selfe against that soule which eateth blood and will cut him off from my people then it is meant that by his owne hand immediately hee will cut him off But what sort of cutting off by the hand of God is meant here Quest It is not meant of any bodily punishment inflicted Answ upon their bodies or upon their posteritie as the Iewes interpret it but of excommunication and secluding them from the Church So Calvin Iunius Deodati expound it CHAPTER XLII Why they gaue wine to those who were going to be executed PROV 31.6 Giue wine unto those that be of an heavie heart THey used to doe three things to them who were condemned First they gaue them wine to drinke to comfort them Amos 2.8 They drunke the wine of the condemned in the house of their God that is they dranke the most excellent wine for such wine they gaue to the condemned Secondly they used to apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft wooll which the Chirurgians apply to wounds to mitigate their paine because their death was a lingering death Thirdly they used to hold odoriferous canes or reedes to their nose to refresh their braines But see what miserable comforters the Iewes were to Christ Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they derided him Luk. 23.35 for in stead of wine they gaue him vinegar and gall to drinke which was a most bitter sort of drinke and the Lord saith Ier. 9.15 I will feed this people even with wormwood and giue them water of gall to drinke And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gaue him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hysope tyed about a read and dipped in vineger and they gaue it him not to quench his thirst but to smell it in derision They gaue him wine to drinke mingled with myrrhe but he received it not Mark 15.23 Christ would not drinke this cup mingled with myrrhe for it intoxicated the braine that he might be sensible of the paine which he was to suffer for us It is a great judgement to be beaten and not to feele it Prov. 23.35 The Lord who went willingly to death did willingly drinke the cuppe of Gods wrath for us and therefore he was unwilling to drinke this cuppe which would haue made him senselesse of the paine They gaue him hyssope in stead of wooll which should haue mitigated his paine the tender mercies of the wicked are cruell Prov. 12.10 Christ suffered in all his senses in his tast they gaue him veneger mixed with gall in his feeling whereas they should haue applied soft wooll and bound up his wounds mitigated his paine they applied but hysope so in his hearing he heard their bitter mockes and scoffing And as he felt the grievous paine of the crosse in all his senses so the wicked shall suffer the paines and torments of hell in all their senses The conclusion of this is sin is sweet in the beginning but bitter in the end Adam did eate asweet fruit Conclusion but here is vineger and gall a bitter potion offered to Christ for it the lippes of a strange woman drop as an hony combe and her mouth is smoother then oyle but her end is bitter as wormwood sharpe as a two-edged sword Pro. 5.3 They giue him hysope hysope was the last purgation and sprinkling when the leper was brought into the Campe againe and David alludeth to this Psal 51. wash mee with hysope So Christs death must purge us from all our sinnes and bring us into the societie of the Saints of God that there we may dwell for ever CHAPTER XLIII Of their VVarres DEVT. 20.10 When thou commest neare to a Citie to fight against it then proclaime peace vnto it c. FIrst let us consider in their warres the time when they went to battell secondly the manner how they pitched about the Tabernacle thirdly the manner how they marched when the Camp removed fourthly the Proclamation made to them at their removing fiftly the conditions of peace offered to the enemie sixtly what they did before they joyned battell and lastly the song which they had after the victorie The time that they entred to be Souldiers First what time they entred to be Souldiers the Levites entred to their Ministery when they were thirtie yeares Num. 4.42 But the Souldiers entred when they were twentie yeares and they left off when they were fiftie none went to the warres but they who payed the halfe shekell the Levites were exempted because they served the Lord in the Tabernacle they neither payed this halfe shekell nor yet went to the warres Women likewise were exempted She that tarrieth at
Revel 11.19 things which are hid and obscure are said by the Hebrewes to be far off Deut. 30.14 and things which are cleare and manifest are said to be neare at hand thus we see how farre the Gospell exceedeth the Law but yet we are not to vilifie and count basely of those ceremonies for the holy Ghost hath registred the least instrument and the basest things in the Sanctuary and David gave to Salomon a patterne of the table Candlesticke Lampes flesh-hookes and bowles 1 Chron. 28.11 17. It may be said perhaps that they had some use then 2 Cot. 5.10 but old things are past away and all things are become new what use then can they have in the Church now they have no use for signification now in the Church or to fore-shadow things to come seeing Christ the Body himselfe is come yet they have many other good uses first we should delight to looke backe to see the antiquitie of them for even as men delight to behold the cloathes and Armour of their predecessors which they wore long agoe So should we delight to see the cloathes in which Christ was wrapped in his infancy and the Cradle in which Christ lay Secondly this should teach us to be thankefull to God that we have so cleare a light under the Gospel which they had not under the Law it was a great benefit to learning when the obscure Hieroglyphicks in Egypt were changed into letters and the darke and mysticall writings of Plato were changed by Aristotle into a cleare and plaine forme of writing farre greater is the benefit that the Church hath now when the Lord hath changed these figures and ceremonies into the cleare light of the Gospell Thirdly these doe let us see that God will performe the rest of his promises as he hath fulfilled all these types already and lastly they let us see the miserable estate of the Iewes who cleave still to these ceremonies as yet Hierom compareth the Iewes before Christ came into the world to these that eate the flesh and he compared Christians under the Gospell to those who eate the marrow but he compareth the Iewes after they had rejected Christ to the dogges who gnaw the bones cleaving onely to the killing letter but not seeking to Iesus Christ the quickning Spirit And now Sir I dedicate this part of my labours to you that it may remaine a note of my thankefulnesse for your favours to me I know Sir that ye will make better use of it then most men in these dayes doe with such Treatises casting them by and rather reade any trifle than that which conduceth to the informing of the soule to God-ward yea preaching it selfe they are weary of except perhaps some new mans odde elocution invite them for a fit but by and by they looke after a new straine as it were for new fashions of cloathes But I know Sir your breeding craveth another thing of you who was bred up under so wise and religious a mother who for the educatioÌ„ of her children was another Monica as your selfe and your vertuous sister Mistris Katherine are sufficient proofes I cannot passe by her name upon this occasion whose life and death was to mean instruction Good cause have you to keepe that methode as yee have begun it in your eldest sonne so to prosecute the same with your many hopefull children which GOD hath given you by your Noble match which is one of the best borne Ladies of this Land who dignifieth her birth by her Christian humble and godly life Sir beleeve me that godlinesse is more true Honour to you than your birth although you be never so well descended and to be more esteemed than the place which yee have about our Gracious King and more than all morall vertues whatsoever which are but splendida peccata without piety your Honour and worldly credite are but trifles compared to this they cannot keepe a man alive in this world nor doe him any good in the world to come Eccles 12. â—3 for this is the whole man this makes up a complete man and he is but the shadow of a man that wants this Psal 34.7 The Angels of the Lord pitch round about them that feare him and deliver them and hath any man in this Court gotten more remarkeable deliverances than you have I am sure ye will not let these benefits of the Lord slip out of your minde reade often the sixty two Psalme Heb. 12.20 and meditate upon it The God of peace that brought againe from the dead our Lord Iesus that great Shepheard of the sheepe through the blood of the everlasting covenant make you perfect in every good worke to doe his will working in you that which is pleasing in his sight through Iesus Christ to whom be glory for ever and ever Now for these my labours if they serve for any Christian use in the Church I am satisfied and that I may doe so I humbly pray to God and shall still for your prosperity Your Honours still to be commanded in the Lord Iohn Weemes A Table of the Contents of the Exercitations of this Booke EXERCITAT I. OF the reducing of the ceremonies of the Law in generall unto the Commandements Pag. 1. First Commandement EXERCITAT II. Of the purification of the woman after her childbirth Pag. 4 Second Commandement EXERCITAT III. Of the place of Gods worship Pag. 7 EXERCITAT IIII. Of the Arke Pag. 11 EXERCITAT V. Where they worshipped when the Arke and Tabernacle were separated Pag. 15 EXERCITAT VI. Of the situation of the City of Ierusalem Pag. 19 EXERCITAT VII In what tribe the Temple stood Pag. 23 EXERCITAT VIII Of the Temple of Ierusalem Pag. 28 A comparison betwixt the first and second Temple Pag. 30 A comparison betwixt the Temple and Christ Pag. 32 A comparison betwixt the Temple and Heaven Pag. 33 EXERCITAT IX Of the Churbims Pag. 34 EXERCITAT X. Of the golden Candle sticke Pag. 39 EXERCITAT XI Of the table of Shewbread Pag. 42 EXERCITAT XII Of the Altar Pag. 45 EXERCITAT XIII Of the Sacrifices in generall Pag. 51 EXERCITAT XIIII Of the Sacrifices in particular and first of the burnt offering Pag. 56 Of the meat offring Pag. 58 Of the peace offring Pag. 59 Of the sinne offring Pag. 63 Of the trespasse offring Pag. 68 EXERCITAT XV. Of the Priests apparrell Pag. 69 EXERCITAT XVI The Lord would not have his people use the customes of the heathen Priests Pag. 73 EXERCITAT XVII That a woman might not weare a mans apparrell Pag. 76 Third Commandement EXERCITAT XVIII Of the Nazarite Vow Pag. 78 Fourth Commandement EXERCITAT XIX Of the passeover Pag. 84 EXERCITAT XX. Of the pentecost Pag. 93 EXERCITAT XXI Of the feast of Tabernacles Pag. 96 EXERCITAT XXII Of the new Moones Pag. 100 EXERCITAT XXIII Of the day of expiation Pag. 106 EXERCITAT XXIIII Of the seuenth yeeres rest and the Iubile Pag. 110 Of the
a duty required in the fift Commandement because parents should provide for their children Lastly these ceremonies generally for the most part are referred to the second Commandement Ceremonies belonging to the first Commandement EXERCITAT II. Of the purification of the woman after her child-birth Luk. 2.22 And when the dayes of her purification according to the Law of Moyses were accomplished they brought him to Ierusalem to present him to the Lord as it is written in the Law of the Lord Every male that openeth the womb shall be called holy to the Lord and to offer a sacrifice according to that which is sayd in the Law of the Lord a paire of Turtle Doves or two young Pigeons How this ceremoniall Law pertaineth to the first Commandement IT may seeme strange to some how this ceremoniall Law should belong to the first Commandement but this is not strange for our conception in sinne is condemned in the Commandements but it is not condemned in any of the Commandements where the act and full deliberation of the minde is forbidden therefore the negative part is especially condemned in the last Commandement and the affirmative is commanded in the first Commandement which requireth the purity of our nature that we may love the Lord with all our heart and so the child must crave pardon for his sinne Psal 51.5 and the mother here must offer her sacrifice for her selfe and her child Two sorts of uncleanenesse the greater and the â—â—sser The mother when she conceived and bare a female she was uncleane in her great uncleannesse seventeene dayes and in her lesse uncleannesse shee was uncleane threescore and sixe dayes Levit. 12.4 When she conceived and bare a male she was uncleane in her great uncleannesse seven dayes and shee was in her lesse uncleannesse thirtie three dayes Ver. 5. The reason why she was longer uncleane when shee bare a female than when she bare a male The reason why the mother was longer uncleane when she bare a female than when she bare a male was not morall because the woman sinned first and not the man but the reason of this is naturall because the male is sooner quickned in his mothers bellie and mooveth more quickly by reason of the greater heat and dryeth up sooner the humidities than the female doth the female againe is more slowly quickned by reason of the greater cold and humiditie and therefore the mother had a longer time prescribed to her for her purification The mother when shee was purified The mother offered for her selfe and her child when she was purified shee was to offer a sacrifice for herselfe and her child Some hold that shee was to offer a sacrifice for herselfe and not for her child and therefore they read the words this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter shee shall bring a lambe of the first yeere for a burnt offering c. But the Text seemeth rather to be read this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter she shall bring a lambe of the first yeere for a burnt offering Mary offered a sacrifice for herselfe and for her sonne And the practise of Mary the Virgin confirmeth this that day that she was purified shee brought a paire of Turtle Doves or two young Pigeons and offered them to the Lord for herselfe and for her child Object But it may be sayd Luk. 2.22 Cum impleti essent dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the dayes of her purification were fulfilled and not of their purification Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here according to the Hebrew phrase and so it is in the Syriack for the Hebrews put the plurall number for the singular The Hebrewes put the plurall number for the singular and the singular for the plurall oft times as Iud. 12.17 He was buried in the Cities of David that is in one of the Cities of David so Matth. 27.44 the Theeves railed upon him that is one of the Theeves railed upon him So Ionas 1.5 he went downe into the sides of the ship that is to one of the sides So Psal 1.3 A tree planted by the rivers of waters that is one of the rivers So likewise they put the singular number for the plurall number as here the dayes of her purification The child was uncleane as long as the mother was uncleane for the dayes of her and his purification For so long as the mother was uncleane the child who suckt her was also uncleane and Christ who was subject to the Law although there was no morall uncleannesse in him yet he was legally uncleane all this time untill his mother was purified and this serveth for our great comfort that hee became uncleane legally to take away our morall uncleannesse Quest But if Christ was uncleane all this time how could he be circumcised the eight day Answ Christ was but in his great uncleanenesse untill the seventh day as his mother was and therefore he was circumcised the eight day but the females who were not circumcised were uncleane untill the foureteenth day Quest It may be asked why Mary offered a sacrifice for her purification seeing she conceived not her child in originall sinne and this sacrifice was appointed as a remedie against originall sinne Answ As Christ who knew not sinne yet became legally uncleane for our cause so he would have his mother also for her legall uncleanenesse to offer that sacrifice which all other women were bound to offer who were both legally and morally uncleane Conclusion The Conclusion of this is as Elisha when he cured the unsavory waters of Iericho did cast salt into the spring of the waters 2 King 2.21 So we must crave of God that he would first purge the bitter roote of originall sinne before he come to purge our other sinnes David craved pardon of the Lord for this sinne Psalme 51.5 EXERCITAT III. Of the place of Gods worship A ceremoniall appendix of Commandement II. Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your Tribes to put his name there even unto his habitation shall yee seeke and thither shall yee come THe places which served for the worship of God Places for worship approved or commanded by God were either places commanded by God or approved by him places commanded as the Tabernacle and Temple places approved by God was their Synagogues and places of prayer their Synagogues Psal 74 8. they have burnt up all the Synagogues of God in the land their place of prayer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack Domus orationis a house of prayer Act. 16.13 And on the Sabboth day we went out of the City by a river where prayer was wont to be made The Tabernacle and Temple were Loci ut sic Locus ut locus ut sic as
the Schoolemen speake their Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of prayer were but Loci ut loci therefore they might not sacrifice in them but when they worshiped in them they turned alwayes their faces towards the Temple The Tabernacle which was the first place commanded for the worship of God was a type of heaven Psal 15.1 Lord who shall dwell in thy Tabernacle and when they could not have accesse to the Tabernacle they thought themselves but like the wandring Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellative hic sumitur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protraxit we reade not that Daevid ever dwelt in the tents of Keâ—ar therefore it should be translated as in Kedar that knew not God nor his worship Psal 120.5 Woe is me that I sojourne so long dwelling as in the Tents of Kedar This Tabernacle was divided in three parts the holiest of all the holy place and the court of the people The holiest of all signified heaven the second place signified the state of the old Law where the Priests entered in daily and offered for themselves and the people and the court of the people signified the Church here below The people might not come into the court of the Priests The people might not come into the holiest of all but Esay 56.7 My house shall be called the house of prayer he applyeth this both to the Iewes and Gentiles which Christ applyeth to the Iewes onely in the Temple of Ierusalem and the Prophet speaketh in prototype as Christ in type the Proselytes might not come into the court of the Israelites they stood but in Atrio Gentium in the court of the people but Esay foretelleth that the Gentiles shall have as free accesse to the house of God as the Iewes because his house is the house of prayer and this Salomon foretold 1 King 8.41 If a stranger come from a farre country to call upon thy name then heare thou in heaven that is grant that they may have as great accesse to thee as the Iewes have When Herod built the Temple he wrote an inscription upon the gate of the court of Israel that no stranger should enter in there under the paine of death but now this inscription is changed that whatsoever stranger he be that doth not enter into the house of the Lord shall dye the death before The Levites might not goe into the holy place the people might not enter into the court of the Priest but now wee are all Kings and priests to God 1 Pet. 2.9 before the Levites might enter where the people might not goe they might goe into the court of the Priests but not into the holy place but now all the people are the Lords Levites Mal. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellative hic sumitur quia habet ×” praefixum Yee have corrupted the covenant of Levi saith the Lord of hostes Levi here is put for the whole people and therefore they have as great accesse now as the Priests had Before none might enter into the holiest of all but the High priest once in the yeere Heb. 9.7 but now all have accesse to the throne of grace Heb 4.16 Rom. 5.2 The Tabernacle and the Temple were alike in many things first in the forme A comparisen betwixt the Tabernacle and Temple for the Tabernacle was a paterne to the Temple Againe there was no light in the holiest of all in the Tabernacle In what things they were alike So neyther in the holiest of all in the Temple and the signification was this Rev. 21.23 and the City had no neede of the Sunne neyther of the Moone How the Lord is sayd to dwell in a cloud to shine in it for the glory of God did lighten it and the Lambe is the light thereof In the holiest of all there was no light and the High priest when he entred into it kindled smoke and he saw nothing because the Lord dwelleth in a cloud Psal 18.11 he was not able to behold the shecina or glory that dwelt in the holiest there was no externall light that came there but the Lambe was the light and when we shall be glorified wee shall not see that inaccessible light in which hee dwelleth So in the holyest both in the Tabernacle and temple there was no light but the light of the Candlestick no light in the Temple but that which the lampe gave for there were no windows in the Temple to give light to it and it was compassed round about with Chambers that it could have no light Ob. 1 Sam. 3.3 And ere the lampe of God went out in the Temple of the Lord where the Arke of God was and Samuel was layd downe to sleepe Then it may seeme that they had other light than the light of the candlestick Answ Before the lampe of God went out that is before the lampes were changed by the Priests and new lights added and the signification of this was the Church should be directed by no light but by the light of the Word 2 Pet. 1.19 We have also a more sure word of Prophesie whereunto yee doe well that yee take heede as unto a light that shineth in a darke place untill the day dawne and the day starre arise in your hearts The Court of the Priests was not covered There was a court for the Priests both in the Tabernacle and Temple and it was not covered above to signifie that the Church here hath more of the light of nature than of the light of grace Againe the Tabernacle and Temple had the like implements both in the Holiest and Holiest of all And last the Tabernacle and the Temple served for the same use for Gods worship In what things the Tabernacle and Temple differed Now let us see wherein they differed First the Tabernacle was moveable and the other was fixed the moveable Tabernacle signified our estate and condition here and the Temple which was unmoveable signified our estate in future glory The Tabernacle had not the court of the Gentiles Secondly the Temple was much more large than the Tabernacle the Tabernacle had not the court of the Gentiles as the temple had there was but one golden candlesticke in the Tabernacle and ten in the Temple 1 King 7.49 So in the Tabernacle was but one brasen Laver in the Temple there were ten so there were but two Cherubims in the Tabernacle but foure in the Temple Lastly the Tabernacle indured not so long as the Temple did and when the Tabernacle had no use it was layd up in the Temple The Conclusion of this is Conclusion the Tabernacle gave place to the Temple So both the Temple and the Tabernacle gave way to Iesus Christ who was both the true Tabernacle and Temple and of whom they were but types EXERCITAT IIII. Of the Arke A Ceremoniall Appendix of Command 2. Exod. 25.17 And thou shalt make a Mercie seate of pure Gold c.
vers 22. and there I will meete with thee and I will commune with thee from above the Mercy seat betwixt the two Cherubims which are upon the Arke of the Testimony THe Arke was that place from which the Lord gave his answers to his people The divers names given to the Arke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adytum quasi Oraculum vel loquutorium dictum quod deus indo responsa daret therefore it is called Debhir his speaking place 1 King 6.23 and it was a type of Christ by whom God speaketh to his Church and it was called his strength Psal 132.8 and 78.61 and his glory 1 Sam. 4.20 and the King of Glory Psal 24.7 and the place of the soles of his feete Esay 43.7 and his footestoole Psal 99.5 Quest How is it both called the place of the soles of his feete and his glory Answ Because all which is in God is glorious there is no base thing in him If the feete of those who preach the Gospel be beautiful Rom. 10.15 much more all that is in him is beautifull and glorious The Arke called the propitiatorie The Arke is called the propitiatory Rom. 3.25 1 Ioh. 2.2 which covereth our sinnes and it covereth the Tables of the Law that it should not rise up against us to condemne us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinitas gloria divina inter homines habitans a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitare Shecina or the majestie of God dwelt upon this Arke it was called shecina from Shacan habitare and it signified Christ dwelling with men Reve. 21.3 Zach. 2.10 The Cherubims stood upon the mercieseat with their faces looking downeward towards the propitiatory and Peter alludeth to this 1 Pet. 1.12 which things the Angels desire to looke unto Why the Cherubims looked downeward the Angels looke downe to the propitiatory but they looke not one towards another For then they should have had their faces towards shecina the glorious majestie which they could not endure to behold and here is our comfort that we may behold God in Christ when the vaile of his flesh is put betwixt us and him to cover his majestie for otherwayes he were a consuming fire and we could not behold him The Lord commanded them to bow before the Arke The people were commanded to worship before the Arke and to worship at his footestoole Psal 99.5 the reason was because the divine majestie dwelt there The Lord dwelt in the cloud in the pillar of fire in the rocke and in the bush Deut. 33.16 for the good will of him who dwelt in the bush So the Lord is with his sacrament so the Lord appeared in majestie and so he dwelt amongst us in the flesh here They were not to bow before him when he appeared in his types as in the cloud in the bush and in the fyre neyther when hee manifesteth himselfe in his Sacraments They worshipped before the Arke because the glory of the Lord dwelleth there but when hee manifested himselfe in the flesh and united our nature hypostatically to his God-head here wee are to worship him and so when he appeared in glory and majestie above the Arke betwixt the Cherubims they were bound to worship him and when he appeared in the Temple Esay 6. The Lord had a threefold Arke first A threefold Arke a fluctuant Arke as that Arke of Noah Secondly an ambulatory Arke which was the Arke in the Wildernesse and before the Temple was builded and thirdly the fixed Arke in the Temple The fluctuant Arke of Noah signified the tossed and troubled estate of the Church in the world here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Arke of Noah signified it is represented also by the ship in which Christ and his Apostles were this ship was mightily tossed and Christ was sleeping in the meanetime in the ship the Disciples cryed out and bad Christ awake for they were ready to perish and Christ awoke and calmed the storme the fluctuant Arke is like the Church tossed to and fro and Christ in the meane time seemeth to be sleeping yet he hath a care that the barke perish not The second Arke was that which Moyses made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arca and it was the ambulatory Arke this Arke remained in the Tabernacle from the dayes of Moyses untill the dayes of Eli The places whereunto the Arke was caried after it was separated from the Tabernacle and then they brought it out against the Philistims where it was taken by them 1 Sam. 4.11 After that the Philistims had taken it they caried it to their five Cities Ashdod Gath Ekron Eskalon and Gaza 1 Sam. 5. and there it remained in the countrie of the Philistims seven monthes 1 Sam. 6.1 but when the Lord plagued them they sent it away upon a new cart to Bethshemâ—sh but the Lord smote the men of Bethshemesh also because they looked into the Arke therefore they sent for the men of Keriath-jearim to fetch the Arke So they brought it to Keriath-jearim where it remained in the house of Aminadab in the hill 1 Sam. 7.1 and from them it was caried into the house of Obed-Edom the Gittite 1 Chron. 13. and from thence to Davids house at Ierusalem where hee made a Tent for it the Arke was never in Gibea for that was in the Tribe of Benjamin neyther did Aminadab dwell in Gibea but Kiriath-jearim which was in the Tribe of Iuda this error that it was in Gibea arose of this because they translated gibhgna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mons appellative hic sumitur non proprie Gibea a proper name whereas it should be translated A hill appellativè and Aminadab dwelt in this hill 2 Sam. 6 2.3 The Arke is sayd to rest in the Temple The third Arke was Salomons Arke which he setled in the Temple of Ierusalem the same in substance but wandring before it had more Cherubims than it had when it was in the Tabernacle there were but two Cherubims in the Tabernacle but foure in the Temple And now it is sayd to rest 1 Chron. 23.25 The Lord God hath given rest to his people and in regard of the unstayednesse of it before Moyses sayd to the people yee are not yet come to your rest Deut. 12.9 Why the staves were not taken from the Arke in the Temple But it is to be observed that when it was setled in the Temple the staves which caried it were not taken away although they were hid and did not appeare as they did when the Coathites caried it yet the ends of the staves were seene out in the holy place before the Oracle 1 King 8.8 this was done to let the Iewes understand that if they abused this Arke the Testimonie of his presence and put their trust onely in it that the staves were readie to be pulled out againe to carry it from them Conclusion The Conclusion of this although the Arke was
seeing he had not taken in Ierusalem a long time after Answ That part of Ierusalem which stood in the tribe of Benjamin was taken in by Saul before and to this part David brought the head of Goliah but the other part was possessed still by the Iebusites untill David was crowned King both over Israel and Iuda and the first victory that he got after he was crowned King over both Israel and Iuda was over the Iebusites Ierusalem is called the midst of the earth Ezek. 38.12 in the originall Tabbur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vmbilicus metaphorice Locus editus why Ierusalem is called the midst or the navil of the earth umbilicus because it stood upon the hils as the Navell doth in the Bodie by this is understood that parable of Gaal Iudg. 9.37 Behold people came downe from the Navell of the earth that is from Ierusalem hence all the Regions round about Ierusalem take their denomination from the situation of it Other countries take their denominations from the situation of Ierusalem Psal 89.12 the north and the sea thou hast created them and it is called the north in respect of Ierusalem So Psalm 107.3 From the East and from the West and from the North from the sea Here the mediterranean Sea in the Scriptures is put for the South in respect of Ierusalem therefore the situation of the heavens is not taken from the body of man in the Scripture The situation of the heavens is taken from the Lord dwelling betwixt the Cherubims as the Philosophers say but from the Lord dwelling betwixt the Cherubims in the west end of the Temple of Ierusalem who sitteth betwixt the Cherubims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vespera occasus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est locus campestâ—is et pluraliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coeli hinc est quod quidam verterunt Equitat super ad Occasum Alii Insidet amoenitatibus Alii Equitat super Coelos looking alwayes towards the East and then his right hand was to the South and his left hand to the North Psal 68.4 extoll him qui equitat super ad occâ—sum who rideth upon the West because the Cherubims stood in the west end of the Temple The Conclusion of this is Ierusalem being in the center of the earth and the line of the Gospel going out from it to be preached through the whole earth to gather in the Church of the Gentiles to the Iewes whereby they might make a compacted Citie therefore glorious things are spoken of it So Ier. 3.17 All the Nations shall be gathered unto it to the name of the Lord to Ierusalem in the originall it is Venikevu They shall run in a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 linea corum for the Gospel went out from Ierusalem the sound thereof went to the ends of the earth Psal 19.5 in the originall it is the line thereof for Ierusalem was as the center and the lines went from the center to the ends of the whole earth and the same way that the lines went out from it So shall all Nations returne by the same lines and bee gathered in to Ierusalem which is above EXERCITAT VII In what Tribe the Temple stood A ceremoniall appendix of Command 2. Ezek. 43.12 This is the Law of the house Vpon the top of the mountaine the whole limit thereof round about shall be most holy behold this is the Law of the house THat we may the better understand to what Tribe the Temple of Ierusalem did belong Why the Tribes were kept distinct we must marke that the Lord commanded in his Law that neyther the Tribes their possessions nor generations should be confounded to the end they might know of what Tribe Christ should come who was to come of the seede of David according to the flesh therefore he caused to divide the Land into Tribes Num. 36.2 and he commanded that they should not dispone of their possessions eyther amongst themselves or to strangers therefore if a poore man for poverty had morgaged his possession the Lord appointed the yeere of Iubile that it might returne to him againe that yeere Levit. 15.10 To which Tribe the Temple belonged Now Iuda having gotten his lot and Benjamin his for upon these two Tribes the Temple did stand the question is to which of these it did belong for sometimes it is given to the Tribe of Iuda Iosh 15.63 as for the Iebusites the inhabitants of Ierusalem the children of Israel could not drive them out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum contrarie significationis but the Iebusites dwell with the children of Iudah at Ierusalem unto this day In the originall it is Iarash exhareditare to cast them out of their possessions The Temple ascribed to the Tribe of Benjamin Sometimes to the Tribe of Benjamin Iudg. 1.25 Iosh 18.20 and Nehe. 11.24 Ierusalem could not belong to them both alike for mount Moriah standeth betwixt the upper and lower Citie the upper belonged to the Tribe of Iuda and the lower to Benjamin but to which of the Tribes doth mount Moriah belong it seemeth to be ascribed to the Tribe of Benjamin by the testament of Iacob Why Benjamin is called a ravening Woolfe as the scepter to the Tribe of Iuda for Iacob saith in his testament Benjamin shall ravine as a Woolfe in the morning he shall devoure the prey and at night he shall divide the spoyle Gen. 49.27 by which is signified the Altar upon which the sacrifices were burnt and the blood powred out at the foote of the Altar for the Priests killed the sacrifice in the morning and divided the spoyle that is the things which they had gotten from the people they divided amongst themselves at night they call the Altar the ravening Woolfe and the Priests the dividers of the spoyle The Temple ascribed to the Tribe of Iuda Againe the Tribe of Iuda vendicateth the Temple to them Psal 78.67 he refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim but chose the Tribe of Iuda the mount Sion which he loved and he built his sanctuary like high places like the earth which he hath established for ever meaning the Temple which was builded in this Tribe But that we may decide the question we must marke that the Temple was builded upon mount Moriah 2 Chron. 3.1 The Temple was builded upon mount Moriah this mount Moriah was divided from mount Akra by a great valley but in the time of the Macchabees they filled up this valley that they might joyne the Citie to the Temple and made the top of mount Akra lower that they might see the Temple in the Citie The upper and the neather Citie were divided by a great valley which Iosephus calleth Tyropoeon How the upper and neather Citie of Ierusalem were divided in the Scriptures Millo If the line be drawne through this valley then it leaveth Sion towards the South in the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contraction which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equitare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphin angeli quia celeritate aspectus splendore quasi flammantes ignei visi sunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 hanâ—full of the flower a little of the salt oyle incense and wine offered and the Priest got the rest Sacrifices of praise soâ—e were to bâ—eaten 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holocaustum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium totum igne consumendum interdum iungitur cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Psal 51.12 et significat perfectum sacrificium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admirable esse So Nazarits according to their ages as they were adulti Nazaraus adultus juvenis pâ—rvulus 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or secundaria vina vocat Plinius So they might drinke no vineger the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Priests onely killed the sacrifice and sprinkled the blood and the Lambe was then caried home Secondly It was abhomination to sacrifice in Egypt Maimone in Corban Peshang cap. 1. ◠it was an abhomination to the Egyptians to see beasts killed there because they worshiped beasts as their Gods but it was not abhomination before the Lord for feare of the Egyptians they would not sacrifice there they might have sacrificed there as well as they killed the Paschall Lambe there it was a thing lawfull in it selfe We must distinguish two things in the paschal Lamb it was both a Sacrament and a sacrifice the sprinkling of the blood in the Temple was a sacrifice the eating of the Lambe at home in their severall houses was a Sacrament and so as it was a sacrifice they offered and as it was a Sacrament they received Reasons proving that the Paschall Lambe was a sacrifice Reasons proving that it was a sacrifice are these Reas 1 First 2 Chro. 30.1 Hezekiah gave Commandement that all the people should come to the house of the Lord at Ierusalem to keepe the Passeover Wherefore should he have commanded them to come to the house of the Lord to eat it if it had not been a sacrifice if it had been onely a Sacrament it had beene enough to have bidden come to Ierusalem to eate it Reas 2 Secondly 2 Chro. 35.11 And they killed the Passeover and they sprinkled the blood it was the blood of the sacrifice that the Priest sprinkled Reas 3 Iosephus de bello Iudaico lib. 6. cap. 45. Iosephus writeth that Cestus Florus when he would shew to the Emperor the multitude of the Iewes that were in Ierusalem at the Passeover he desired the Priests that they might get the number of the people and how did the Priests find out the number of the people he saith by the number of the Lambes which they killed at the Passeover and then they reckoned how many were in every familie at the eating of a Lamb and so they found out the number of the people it was the Priest then that killed those Lambes and none else The Paschall Lambe a figure of Christ The Paschall Lambe was a figure of Iesus Christ the Paschall Lambe was taken the tenth day and separated untill the fourteenth at the evening of the fourteenth it was killed Iesus Christ the true Paschall Lambe Came sixe dayes before the Passeover to Bethania Ioh. 12.1 and the morrow after he went to Ierusalem where they met him with branches of palme trees and this was five dayes before the Passeover then he stayed foure dayes in Ierusalem and was killed in the day of the Passeover at night and thus he accomplished the ceremonies of the Law Quest Whether did the Iewes and Christ eate the Passeover upon the same day or not Answ Christ observed the true day Whether Christ kept the Passeover that same day which the Iewes kept in the end of the fourteenth day and the beginning of the fifteenth he eate it betwixt two evenings but the Iewes transferred the day and eate it in the end of the fifteenth day and beginning of the sixteenth and therefore when Christ eate the Passeover it was the day of the Preparation to the Iewish Passeover although indeed it was the true Passeover Iohn 17.62 When the Passeover preceded the Sabbath they used to transferre the holy actions of that day to the Sabbath that two feasts may not fall together and they did their common worke upon that day which should have been done upon the Passeover and reserved the holy actions to the Sabbath following and it was upon this day that they crucified Christ They kept this translation of feasts Why they transferred their feasts to the Sabbath lest the feast of Lots should have fallen 2 4 7. Lest the feast of the Passeover should have fallen 2 4 6. Lest the feast of the Pentecost should have fallen 3 5 7. Lest the beginning of the new yeare should have fallen 1 4 6. Lest the day of expiation should have fallen 1 3 6. They observed this translation of the feasts because they had certaine feasts which fell upon these dayes that two feasts should not fall together as the three feasts of Dedication the foure fasts mentioned in Zachariah and the feast of Lots When the divers keeping of the Passeover began This diversity was not kept so long as the first Temple stood whence arose it then it seemeth to have taken the beginning from the divers beginning of the moneth for when they reckoned their moneth from the apparition which was doubtfull and uncertaine hence it came to passe that the beginning of the moneth was not alwayes at the selfe-same period for the last day of Adar might fall out so that it should be the beginning of Nisan and therefore the Sanhedrin appointed that the full Moone should be the thirteenth day which according to the verity was the fourteenth this diversitie arose of this because of the divers apparitions of the Moone so they kept the preparation to the Pascha diversly Great dissention betwixt the Easterne and Westerne Churches for keeping of the Passeover When the Apostles have so clearely determined that matter that no man should bee condemned or judged for not keeping these dayes yet Satan came and did sow his Cockle and his Darnell and raised dissentions in the Churches betwixt the Easterne and Westerne Churches about the keeping of the Passeover the Easterne Churches alledged that Iohn and Philip celebrated the Passeover in memory of Christs Supper for they kept diem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fourteenth day of the Moneth but the Westerne Churches alledged that Peter and Paul kept the Passeover upon the first Lords day after the fourteenth day of the moneth upon which day they kept diem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pius Bishop of Rome ordained the Passeover to be kept on the Lords day Pius Bishop of Rome in the yeere of God 147. gave out an Edict that the Pascha should be celebrated by all upon the Lords day yet those in Asia cared not much for this Edict and there arose hot contentions on both the sides Polycarpus Iohns Disciple came into Rome to settle this contention and he appointed that every one should celebrate the Pascha as they were wont yet this contention was not buried for the Easterne and Westerne Churches left not off one to write against another Victor the Bishop of Rome in a Synode holden there Victor his Statute concerning the Passeover ordayned that the Pascha should be celebrated there upon the Lords day from the fourteenth day of March untill the twenty one of that moneth Those of Caesarea Palestina Pontus and Achaia embraced this Edict yet others stood out against it and said they would keepe it according to Iohns tradition wherefore Victor excommunicated all the Bishops in Asia Yet Irenaeus Bishop of Lions Polycarpus Schollar setled the
matter under this condition that every one should celebrate it after his owne forme The contention betwixt the Easterne and Westerne Churches wakened againe This peace lasted not long for in the yeare of Christ 318 the contention was wakened anew againe which Constantine the Emperour tooke hardly out exhorting the Asiatickes not to be partakers with the Iewes who crucified Christ but they would not obey the Emperours letters for they said they kept not the Iewes Passeover but the new Passeover instituted by Christ But a Councell being convened at Nice for the repressing of the heresie of the Arrians it was appointed that through every Church of the Empire The decree of the Councell of Nice the Pascha should be celebrated upon the Lords day by all The Councell for finding out of the Pascha appointed first that it should be celebrated after the twenty one day of March for at that time the vernall Equinox was upon this day and the Pascha should be celebrated after the Equinox Secondly that after the twenty one day of March they should looke still to the fourteenth day of the moone and after this day should the Passeover be kept upon the Lords day and to find out the time of the Moone they composed the sicle of the golden number for wheresoever in the Kalender the golden number is found of that yeere there is the new Moone and although these rules were sure at the Councell of Nice yet they hold not now for the Equinox is not now fixed upon the twenty one day of March but ever anticipateth it for now it is on the tenth of March but now these who reckon to the Passeover looke to the first new Moone after the first day of Lent and the first Sunday after beginneth the Quadragesima and the seventh Sunday after is the Pascha The Iewish feasts went backeward Marke that all these Iewish feasts being reckoned by the Equinoxe they goe backward from the day upon which they were first instituted when the Passeover was instituted at the first it fell upon the twenty seventh day of March. When the Passeover was instituteâ— the Equinoxe was upon the 27 day of March. At the Councell of Nice the Equinoxe turned backe to the twenty one day on which the Passeover was kept and now it is turned backe to the tenth day If the Passeover should be kept now according to the Equinoxe it should be kept the tenth of March. The reason why the Equinoxe varieth so is because in the space of every hundreth and sixe yeares Why the Equinox varieth At the Creation the Equinox was upn tho 3 day of April the whole Spheres come from the South to the North by motion of the Firmament one degree the world being created upon the third of Aprill which was the Equinox then now it is turned backe to the tenth of March and if the world were to continue so long it would turne to the tenth of Ianuary By this the Lord would teach the Iewes that all their feasts have taken an end but the Sabbath continually goeth forward for it shall fall this yeare upon the first of Ianuary it will fall upon the second of Ianuary the next yeare and so forth but the feasts goe backeward that which falleth upon Saturday this yeare shall fall upon Friday the next yeare and as the Planets have a contrary course to the first mover going backeward whereas the first mover goeth forward so these feasts going backeward turne to nothing but the Sabbath going still forward shall end in that eternall Sabbath Conclusion The conclusion of this is these feasts being so alterable and moveable it was a foolish contention betwixt the Easterne and the Westerne Churches about the keeping of the Passeover EXERCITAT XX. Of the Pentecost A ceremoniall appendix of Command 4. Levit 23.15 And ye shall count unto you from the morrow after the Sabbath from the day that yee brought the sheafe of the wave-offering seven Sabbaths shall be compleat c. THe Pentecost is called the feast of weekes because there were seven weekes betwixt the morrow after the Passeover and it is called the Pentecost from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fifty and in Hebrew Haghashibignoth There were sundry memorable things reckoned by the number of fifty in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many memorable things by the number of fifty as fifty dayes from their comming out of Egypt unto the giving of the Law The Dough which they brought out of Egypt lasted thirty dayes for the Manna descended the sixeteenth day of the second moneth now betwixt the fifteenth day of the first moneth when they came out of Egypt to the sixteenth day of the second moneth are just thirty dayes after that time within fifteene dayes they came to Sinai that maketh forty five dayes then the Lord commanded them to sanctifie themselves three dayes annd that maketh forty eight dayes then the second day after that the Law was given So there were fifty dayes betwixt the morrow after the Passeover and the Pentecost So there were fifty dayes after Christs Resurruction and the comming downe of the Holy Ghost upon the Apostles so in the fiftieth yeare was the Iubile The errour of the Samaritans in reckoning of the Pentecost There were seven weekes from the morrow after the Passeover to the Pentecost the Samaritans mistaking the word Sabbath they kept seven Pentecosts in one yeare therefore they were called Hebdomaditai They began to reckon the Pentecost from the morrow after the Passeover which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first Sabbath after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ rose upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as there were fifty dayes betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Pentecost so there were fifty dayes betwixt Christs Resurrection and the comming downe of the Holy Ghost The Angell stirred the poole at the Passeover At the Pentecost the man which had an infirmitie thirty eight yeeres was cured Ioh. 5.5 For it is said verse 4. That an Angell went downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a certaine season and the Hebrewes say lemognad hase and the Helâ—nists say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the Hebrewes at this season that is at the Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken distributivè so Mat. 27.15 The Angell came downe at their feasts when many people were met together at Ierusalem conferre Ioh. 4.36 with cap. 5.1 At that Pentecost the Angell but came downe but at the great Pentecost the Holy Ghost came downe When the Barley Harvest began Vpon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of their Harvest and then there were but handfuls of Barley brought in therefore at the Passeover they read the History of Ruth in the dayes of the Barley Harvest Ruth 1.22 In the beginning of the Barley Harvest the Chaldee Paraphrast paraphraseth it at the Pentecost But at the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
with teares and her bowels were troubled Lament 2.11 Last the Prince is the soule and the Subjects are the bodie and the body should doe all things for the good of the soule he is the breath of our nostrils Lament 4.12 We see how many obligations the Subjects owe to their King CHAPTER III. Why was God angry with them for choosing of a King 1 SAM 8.7 And the Lord said unto Samuel hearken unto the voice of the people in all that they say unto thee for they haue not reiected thee but they haue reiected me that I should not reigne over them God was not angry simply with the Iewes for choosing of a King but because they prevented the time KIngly Government being the best Government why was the LORD then angry with the Iewes for choosing of a King He was not angry with them simply for desiring and choosing a King but for the manner of their choise for God was minded to haue given them a King but they would not stay the Lords leasure but anticipated the time therefore the Iewes say of them comederunt immaturam uvam the grape was not ripe enough as yet wee may see that God was minded to haue given them a King Deut. 17. because he telleth them what sort of King they should choose and what he should doe and they say Three things given in commandement to the Iewes when they entered into Canaan that he gaue them three things in commandement when they entered into Canaan first to choose a King secondly to roote out the Canaanites and thirdly to build a Temple for his worship God was angry with them that they sought a King so long as good Samuel ruled over them he was angry with them because they would haue a King to reigne over them after the manner of the Nations Deut. 17.14 I will set a King over me like all the Nations round about me but thou shalt set them over thee whom the Lord thy God will choose If they had said to Samuel giue one to reigne over us after thy death because thy children are corrupt 1 Sam. 8.3 or giue us one who may governe us in equitie this had beene no offence to God but simply to desire a King like the Kings of the Nations this was their sinne and herein they rejected not Samuel but God himselfe 1 Sam. 8.7 How was God rejected when they chose a King Quest seeing Kings reigne by him Prov. 8. and the Kings throne is Gods throne 1 Chro. 29.23 1 King 2.15 The Lord did reigne over them in both these sorts of Government Answ but when the Iudges commanded and ruled them The Iudges had not such absolute government over the people as the Kings had they had not such an absolute Government as when the Kings reigned over them the Iudges might make no Lawes nor take tribute of the people as the Kings might doe therefore the Lords immediate Government did more appeare when the Iudges ruled them Iudg. 8.23 I will not rule over you neither shall my sonne rule over you the Lord shall rule over you And when they rejected Samuel here they said in effect as the Iewes said when they disclaimed Christ We will haue no King to reigne over us but Caesar Ioh. 19.15 Gods power did more appeare when the Iudges ruled but his goodnesse and mercie appeared more when the Kings ruled When the Iudges ruled over them then Gods power did more appeare helping them by weake meanes but when the Kings reigned over them then Gods wisedome and his goodnesse did more appeare in setling a government amongst them and making their Kings types of Christ And as in Gods miracles his power did more appeare but in his ordinary course working by nature his wisedome and goodnesse appeared more so in these two formes of Government his power did appeare more when the Iudges ruled over them but in setling the Kingly government amongst them his goodnesse and his wisedome did more appeare The conclusion of this is Conclusion happie is that Kingdome when the King reigneth a me per me propter me a me when he is sent by the Lord per me when he is sustained and upholden by the Lord and propter me when he serues to glorifie God in his Kingdome CHAPTER IIII. What Samuel meaneth by Mishpat Hammelech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 SAM 8.11 And he said this will be the manner of the King that shall raigne over you c. KIMCHI saith whatsoever is set downe in this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regis it is lawfull for the King to doe it and therefore he interpreteth Mishpat Melech 1 Sam. 8.8 This shall be the Law of the King or this is the thing which the King may doe by the Law the Chaldie Paraphrast paraphraseth it Nimusa a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex chaldaicè Maymone expoundeth the words in this wise he shall take your Beasts at the Kings price and your Oliues and your Vines for to maintaine his servants in the Warres Rambamfilius Maymone and he saith in necessitate omnia pertinent ad jus regis sed extra necessitatem non pertinent But this is not the meaning of the place Samuel describeth a tyrant and not what a King may lawfully doe The Lord is describing here to them that King which he is to giue to them in his wrath and not what a lawfull King may doe and Mishpat here signifieth not a Law but the manner and custome of him who should doe such things as 1 Sam. 2.13 And the Priests Mishpat custome was with the people to take the flesh of the sacrifice that did not belong to him Here it cannot be translated it was the Priests Law for it had beene sacrilegious theft in the Priest to haue taken any part of the sacrifice but that which was due to him So this should be the Mishpat or custome of this King whom God sent in his wrath that he should take any thing which he pleased from them although it had not beene for necessary uses but 1 Sam. 10.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regni the word Mishpat is taken in another sense then Samuel told the people Mishpat Hammelocha the law of the Kingdome and laid it up before the Arke Here Mishpat is taken in another sense how the King should rule the Countrey and this Booke Samuel laid up before the Arke but this Mishpat was not laid up before the Arke but was set downe as a punishment for that people Now that this King which Samuel describeth unto them whom God sent in his wrath might not doe these things to his Subjects by lawfull authoritie Reasons prooving that he was not a lawfull King who is described here the reasons are these Reason 1 First God gaue them this King in his anger and tooke him away in his wrath Hos 13.11 Which cannot be said of any King in whom there is but the
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
transgressionum mearum And lastly they oppose themselues against his Gospell they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven gilajon nuntium vanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly if ye will respect their dealing with us in civill matters they are worthy to be secluded from the societie of Christians They care not to forsweare themselues to us Christians they are most mercilesse usurers in exacting from the Christians and they who professe Physicke amongst them care not to poyson Christians whom they call Goijm Gentiles And if we shall adde further that no false Religion should be tolerated and the Lord commanded heretickes to be put to death how then should they be suffered in a Christian Common-wealth What Iewes may be sufsered in a Common-wealth and who not But we must put a difference betwixt these miscreants who raile against the Lord Iesus Christ and blaspheme his name and those poore wretches who liue in blindnes yet but do not raile blasphemously against Christ those we should pitie The reasons that should moue us to pitie the Iewes First we should pitie them for their fathers cause the Patriarchs Secondly we should pitie them because Christ is come of them who is blessed for ever thirdly the Oracles of God were committed to them Rom. 3.2 and the law was the inheritance of Iacob Deut. 33.4 they were faithfull keepers of the same to others and they were like a lanterne who held out the light to others although they saw not with it themselues Fourthly when we Gentiles were out of the Covenant they prayed for us Cant. 8.8 We haue a little sister what shall we doe for her So when they are out of the Covenant We haue an Elder brother Luk. 16. what shall we doe for him And lastly because of the hope of their conversion that they shall be graffed in againe Rom. 11. Some Christian Common-wealths admit them but with these Caveats Caveat 1 First that they submit themselues to the positiue Lawes of the Countrie wherein they liue Caveat 2 Secondly that they raile not against Christ and be not offensiue to the Christians Caveat 3 Thirdly that they be not suffered to marrie with the Christians to seduce them Caveat 4 Fourthly that they be not permitted to exhaust Christians with their usurie Caveat 5 Fiftly that they be not admitted to any publicke charge and that they be distinguished from the rest of the people by some badge or by their apparell with these Caveats sundry Common-wealths haue admitted them CHAPTER XVI Of the Synedrion of the Iewes MAT. 5.22 But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the Iudgement and whosoever shall say to his brother Raca shall be in danger of the Councell THis word Synedrion is a greeke word but changed and made a Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sitters in judgement and Sanhedrin are the Iudges who sat in the Councell and the place it selfe was called Synedrion In the Syriack Domus judiciorum The difference betwixt Domus judiciorum and Domus Iudicum and Domus Iudicum differunt Domus judiciorum is the house where the Counsellers met and Domus Iudicum according to the Syriack and Chaldy phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Iudicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus judicij signifieth the Iudges themselues So the Chaldees when they expresse the Trinitie they call it Domus Iudicij because there were three that sat in their lesser Iudicatorie and when Beth dina signifieth the Iudges themselues it hath the point aboue judh but when it signifieth the place of Iudgement it hath the point under judh There were two sorts of these Synedria amongst the Iewes the great Councell and the lesser the great Councell was called â—anhedrin Gedolah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the lesser was called Sanhedrin Ketannah The great Synedrion sate at Ierusalem onely the lesser Synedria sat in other places also and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicia Allusion Vide Guilelâ— Schickardum de jure regio Ludovic de Dieu The great Synedrion sat in Ierusalem onely and Christ alludeth to this Mat. 23.37 A Prophet might not die out of Ierusalem So O Ierusalem Ierusalem which killest the Prophets Mat. 23.37 The great Synedrion judged onely of a Prophet The great Synedrion divided into fiue parts But Gabinius the Proconsul of Syria divided this great Synedrion which sat onely at Ierusalem into fiue parts whereof he placed one at Ierusalem another in Gadara the third in Amathus towards the red Sea the fourth in Iericho and the fift he placed in Sephra in Galilie And Christ meant of these Councels when he sayes they will deliver you up to the Councels Mat. 10.17 At this time the great Synedrion was divided into fiue parts They shall deliver you up to the Councels and they will scourge you in their Synagogues What meant by Synagogues and Councels by their Synagogues he meant their Ecclesiasticall Iudicatories by the Councels their civill The number that sat in this great Iudicatorie were seventie and two six chosen out of every tribe but for making the number round they are called Seventie the Scripture useth sometimes when the number is not full Retundatio numeri quid to expresse the full number as Iudg. 11.5 Abimelech killed his brethren which were threescore and ten persons there were but threescore and nine of them for Iotham fled So Gen. 42.13 Thy servants are twelue brethren the sonnes of one man although Ioseph was thought to be dead yet to make up the number because he had once twelue sonnes they are called the twelue sonnes of Iacob So Num. 14.33 And your children shall wander in the Wildernesse fortie yeares according to the number of the dayes that the Spyes searched the Land this was spoken to them two yeares after they came out of Egypt yet the number is made up here and it is called fortie yeares So 1 Cor. 15.5 He was seene of the twelue there were but eleven of them at this time for Iudas was dead and Matthias was not chosen as yet yet he calleth them twelue because they were once twelue to make up the number Sometimes againe although there be moe for making round the number they take away some as Luke 10.1 the Syriack hath it the seventie two Disciples yet it is translated the seventie Disciples So the Seventie two who translated the Bible are called the Seventie The Lord charged Moses to gather Seventie of the Elders of Israel Moses said how shall I doe this If I shall choose sixe out of every Tribe then there shall be sixty and two The uncertaine conjecture of Sol Iarchi concerning their Election of the Seventie and if I shall choose but fiue out of every Tribe then there will be ten wanting and if I shall choose sixe out of one Tribe and but fiue out of another Tribe that will breed but
marrie with a stranger what is that with a stranger That is with one who is not of the familie of him who is dead And first she was bound to marrie with the naturall brother who was not a stranger and if there had not beene a naturall brother then with the next of the kinsmen who was not a stranger Wherfore ijbbam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood first of the naturall brother and then of the next kinsman Object But it is promised under the Law as a great blessing that he should leaue a posteritie behind him and that his name should not be blotted out in Israel But if the brother married his brothers wife then his children were not called his children but his eldest brothers children and so his name was blotted out in Israel and so he might haue set up a pillar as Absalon did for continuance of his name because he had no children of his owne Answ But to haue the name of Iesus Christ continued is a greater blessing Psal 72.19 To be the father of Iesus Christ according to the flesh a greater blessing to the second brother then to haue children of his owne coram sole filiabitur nomen ejus per successionem filiorum we see what befell Onan because he refused to doe this dutie hee said the seede should not be his therefore the Lord slew him Gen. 38.9.10 Object But God expresly forbad in his Law that a man should lie with his wives sister and by the same Law it is forbidden that a man should lie with his brothers wife this might seeme to bee incest and confusion Answ God indeed forbad in his law that a man should lie with his brothers wife but God who gaue that law God hath many exceptions from his owne Law hath given this law also And as the Iewes say qui observare jussit Sabbatum is etiam jussit profanare Sabbatum So the Lord who forbad a man to lie with his brothers wife hath reserved this priviledge to himselfe to make an exceptiō from the law The Lord commanded in his Law Deut 24.4 If a man put away his wife and shee goe from him and become another mans wife he may not take her againe to wife yet the Lord tooke his Church againe Ier. 3.1 he hath reserved sundry priviledges to himselfe and exceptions from the Law Morale positivum Divinum positivum Secondly we must distinguish here betwixt these lawes which are morall positiue lawes and these which are divine positiue lawes We must distinguish betwixt the morall positiue part of the Law and the divine positiue part Morall positiue lawes are such which the very light of nature commaundeth Divine positiue lawes are these which are accessory commaundements added to the first Example This is a morall positiue law that a man should not lie with his mother nor with his mother in-law for this is a fornication that is not named amongst the Gentils 1 Cor. 5.1 And it was for this sort of incest that the Cananites were cast out of Canaan So this is primarium jus naturae or morale positivum that a man should not lie with his daughter nor his daughters daughter descendendo descending downward What is primarium and what is secundarium ius naturae But this againe is divinum positivum or secundariū jus naturae in the collaterall line that a man should not lie with his sister or his brothers wife no marriage in the collaterall line was forbidden at the first by the law of nature or morall positiue law but it was forbidden afterwards by the divine positiue law Levit. 18.16 When Iuda lay with his daughter in-law this was incest in the highest degree because it was contrary to jus naturale or morale positivum So when the Corinthian lay with his mother in-law it was against morale positivum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita it should not be translated Patruclis his cousin german but his fathers sister See Num. 26.59 or jus naturale But when Amram married Iochabed his fathers sister Exod. 6.20 this was not against the morall positiue or naturall part of the Law because it was not in the right line but in the collaterall although in the neerest degree it was against the divine positiue law And for to replenish his Church with people God oversaw this sort of marriage at the first But God doth more here he commandeth the brother to raise up seed to his brother First this is not contra primarium jus naturae because it was not in the right line Secondly it is an exception from secundarium jus naturae for when God willed them to doe this he willed them not to doe this to satisfie lust for that was contrary to primarium jus naturae but onely that the elder brother might bee a type of Iesus Christ who should neuer want a seed in his Church If a woman were barren the Lord could not command another man to goe in unto her and beget children upon her for that were contra primarium jus naturae the Lord will not suffer now that a brother should marrie a sister as he did in the beginning of the world neither if a brother now should marrie his eldest brothers wife were it lawfull for now the eldest brother is not a type of Christ and it should not bee an exception from the Law but contra secundarium jus naturae Conclusion The conclusion of this is God who giveth the Law maketh not a Law to himselfe but he hath reserved to himselfe exception from the Law when and where it pleaseth him CHAPTER XXXV Of their prisons and places of punishment GEN. 39.20 And Iosephs Master tooke him and put him into the prison a place where the Kings prisoners were bound THey had sundry sorts of Prisons first they had Warding Of their place of punishment as Shimei was confined not to come over the brooke Kedron and Abiather in Anathoth and he who killed casually was confined in the Citie of Refuge Three sorts of Prisons among the Iewes this was a free sort of Prison at the first Carcer non erat pars paenae the Prison was not a part of the punishment Secondly they had another sort of Prison in which they were more restrained than in the Ward they were kept in Prison but others had accesse to them as when Iohn was in Prison his Disciples had accesse to him so Paul was in bonds but yet he begot Onesimus in his bonds Phil. 1. Thirdly they had a more straite Prison called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodia a close Prison And fourthly they had a deepe or a low pit the Greekes called it Barathrum in Athens and at Rome it was called Tullianum such was that Prison in which Ieremie was let downe with cords in a Dungeon where was no water but myre Allusion Iere. 38.6 And Zacharie alludeth to this Zach. 9.11 As for thee also by the bloud of thy Covenant I
our Divinity is more in practise than in contemplation therefore these onagri or wilde asses the Heremites who lived without all society of men forget the cheife end wherefore they were let here living rather like beasts than like men and if wee shall take a view of the ecclesiasticall history as out of Theodoret and Zozomen wee shall see how unprofitablie these men have spent their time leaving the congregation of the Saints of God Theodoret writeth of one Macedonius qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gubba dictus est Cap. 13. de historia religiosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gubba in the Syriacke tongue is a Ditch he was called gubba because he stoode in a Ditch all his time and he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he eate nothing but Barley pulse See how unprofitablie this man spent his time not giving himselfe to reading of the holy Scriptures for he was altogether ignorant of them for when Flavianus the Bishop sent for him that hee might make him a Minister he was so ignorant of that which the Bishop had done unto him when he ordained him Minister that being required the next Sabbath day to come againe to the Church answered him who came for him that he was affraid to be made Minister the next Sabbath day also and so refused to come see how this holy man spent his life for forty yeares in contemplatin and what great progresse he made in Christian Religion From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar So Theodoret maketh mention of one Styllites who stoode under a pillar all his life time and never came into a house So Zozomen in his ecclesiasticall history Lib. 6.29 writeth of one Pior who going out of his fathers house into a desert vowed solemnely that he should never see any of his kinsmen or friends againe and living fifty yeares there he had a sister who longed to see him before shee dyed the Bishop pitying the poore woman granted leave to Pior to come and visit her and he returning into his countrey standing before the doore called out his sister and shutting his eyes he said unto her behold I am your brother Pior looke upon mee as much as you please but shee entreating him earnestly to come to her house he altogether refusing went backe againe to the Wildernesse and so wee reade in Theodoret of one Adynus In Sacra hist lib. 14. 8. who lived ninety yeares in the Wildernesse and never spake to any man as if he had beene possessed with a dumb Divell this is that holy contemplative life which the Church of Rome commendeth so much but this is pure Religion to visite the fatherlesse and widdow in their necessity Iam. 1.27 These Heremites living this contemplative life were like Polyphemus having but one eye in his head and looking ever up but never downe The opinion of the Schoolemen in this point The Schoolemen differ but little in this poynt how Divinity teacheth us practise Thomas and his followers say that fides non est recta ratio agendi sed recta ratio sentiendi and therefore Contra gentiles hee compareth faith to hearing rather than to sight but he addeth that practise followeth faith as the fruit of it but Scotus maketh faith to be habitus practicus Yee see how both of them insist in this that Divinity consisteth in practise The end of the Sadduces and Pharises Divinity The Lord Num. 15.38.39 commanded the Israelites to make fringes upon the borders of their garments that they might remember the Commandements of the Lord and keepe them the Sadduces gave themselves onely to looke upon the fringes and if they had onely remembred the Law they thought then they had discharged their duties but the end of the Pharises was to remember their owne traditions The end of the Monks and Iesuites Divinity So the end of the Monkes Divinity now is onely idle contemplation with the Sadduces and the end of the Iesuites Divinity now is onely to practise mischeefe and many Christians when they reade the Scriptures now they reade them not for practise but for to passe the time with they are like little children who seeke Nuts to play but not to breake them and eate the kernels The conclusion of this is Iam. 1.22 Conclusi Be yee doers of the word and not hearers onely deceiving your selves EXERCITAT IIII. Of Adams knowledge before his fall Gen. 2.19 Whatsoever Adam called every living creature that was the name of it FIrst consider in Adams knowledge the manner how he got this knowledge and secondly the measure of his knowledge His knowledge was inbred knowledge and not acquired for as soone as he did behold the creatures Of the manner how Adam got his knowledge never having seene them before he gave them all names according to their nature This knowledge being inbred it could not be acquired also nam duplex ejusdem scientiae in vno subjecto non datur causa there cannot be two causes given of one the selfe same knowledge in one subject although one and the selfe same knowledge cannot be said both to be acquired and inbred Adams inbred knowledge and our acquired knowledge are not diverse sorts of knowledge yet Adam might have had experimentall knowledge afterward of his inbred knowledge His inbred knowledge and our acquired knowledge are not divers sorts of knowledge for as the sight restored to the blind although it was miraculous yet when he saw it was one sort of sight with our sight so these inbred habites and acquired habites are but one sort of habits but these inbred habits in Adam and infused habits were more excellent than acquired habits for these things which God doth are such that nature cannot produce the like or so perfect as that wine which Christ made miraculously at the marriage of Cana in Galilee Things done miraculously are more excellent than nature can produce them Iob. 2. was more excellent wine than other naturall wine so when Christ cured the blind their sight was more perfect than our naturall sight so when he made the lame to goe Act. 3.16 So the habites of inbred knowledge in Adam were more perfect than any other sinfull man could ever attaine unto after him Of the measure of Adams knowledge The creatures are lesse than the knowledge of God they were equall with the knowledge of Adam before his fall but they exceed our knowledge now When the eye looketh upon the white colour Simile it scattereth the sight and the white colour exceedeth it but when it looketh upon the greene colour exaequat visum and it is a proportionable object for the eye but when it looketh upon a taunie colour it is lesse than the sight So the creatures are lesse than Gods sight they were equall with Adams sight before his fall like the greene colour and they exceed our sight since the fall as the white colour doth exceede
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ה 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
can he be thought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hunter of new words for this So Nahum 3.8 Art thou better than No. But Hierome translateth it art thou better than Alexandria because in his time No was called Alexandria being built anew by Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pigmenta oratoria the flowing speeches of Orators A Translatour must not use a great circuite of words or the floorishing speeches of Rhetoricke in his translation Simile for as men pouring wine out of one Vessel into another take heede that the vent bee not too great for then the wine would corrupt So the Translator if he take too much liberty to himselfe he may corrupt the sense Words that are transeunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing and received in all languages should not be translated as Sabbath Amen Halleluia Hosanna So Iam. 5.4 and the cryes of them which have reaped Simile are entred into the eares of the Lord of Sabbath For as some sort of coine passeth in all countries so doe some words Secondly some words which come not originally from the Hebrew but from the Greeke yet they should be kept still untranslated as Phylacterie Many Latine words made Greeke in the new Testament Tetrach and such There are many Latine words which are made Greeke in the New Testament and these are to bee translated For as Daniel borrowed some words from the Ionians who dwelt in Asia minor and made Chaldee words of them as sabucha from sambucha an instrument which they played upon Latin words which are made Greeke should be translated Angaria a Persicke word made Greeke Matth. 5.41 So Gazophylacium all these should be translated So the Latine words which are made Greeke should bee translated as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Census Matth. 17.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Centurio quadrans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5.26 So Colonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.12 So custodia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26. So Legio linteum Macellum membrana modius praetorium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 27. sudarium Luk. 19.20 Spiculator Matth. 6.27 Semicinctum Act. 19.12 and Sicarius Act. 21.38 All these should bee translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words appropriate should not be translated to any other use but unto the use to which they are appropriated Example Rachab received into her house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Translator cannot translate it Angels because that word is appropriated to the blessed Angels but Messengers Example 2. Phil. 2.25 Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Translator cannot translate it your Apostle for that word is appropriated to the the Apostles but your Messenger So Act. 19.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Translator cannot translate it The Church was confused because this word Church is appropriated to the meeting of the Saints of God for his worship but onely The assembly was confused Words not appropriate should not be appropriate So words not appropriat should not bee appropriat as the Church of Rome doe appropriat this word Synagoga to the Old Testament and Ecclesia to the New Testament but Synagoga is sayd of the Church of the New Testament and Synagoga Ecclesia are promiscuusly taken So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated Gods Cleargie but Gods inheritance 1 Pet. 5.3 This word which is common to all Gods people should not be appropriated to a few Words that are degenerate Words degenerate should not be used in a translation we cannot use them in a translation Example 1 Cor. 14.16 He that occupieth the roome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be translated Idiot here unlesse we would begge them for fooles but Vnlearned So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a degenerate word in our language and taken in an evill sense we cannot translate it the Magitians came from the East Vide Rainoldum contra Hart. but the Wise men came from the East Matth. 2.1 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not bee translated Priest for the word Priest now is taken for a sacrifycing Preist and God himselfe would not be called Baal but ishi because Baal was a word degenerate and given to Idols Hos 2. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first was he that had the charge of the corne which the Latines called Epulo but now both are degenerate So should not a degenerate word be used in a translation Words that are proper should not be translated as appellatives or contra 2 Sam. 23.8 Words that are proper are not to be translated as appellatives The Tachmonite that sat in the seate cheefe amongst the Captaines this same was Hadino the Eznite but 1 Chro. 11.11 Iashobeam an Hachmonite the cheefe of the Captaines he lift up his Speare against three hundred It was a proper name of a man as we may see 1 Chro. 27.2 And therefore should not be translated he sate in judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratum erat huic hastaeto So Adino and Eznite are not proper names but are to be translated thus His delight was to lift up his speare against three hundred So Iosh 14.15 The Vulgar translation hath it thus This is Adam who was buried amongst foure Adam here is an appellative name and not proper therefore the article He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put before it Secondly he addeth Situs est which is not in the originall Thirdly he translateth Arba Four which is a proper name here and hence came that fable that foure men and their wives are buried there Adam and Eve Abraham and Sara Isaac and Rebekah and Iacob and Lea. So Act. 19.9 Schola Tyranni cannot be translated in the Schoole of a Tyrant but In the Schoole of Tyrannus because it is not an appellative but a proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words that are Mediae significationis a Translator must take heed how he translateth thē Example 1. Esa 3. 2. I will take away your Kosem from you The Translator cannot translate it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Soothsayer but your Prudent So Ioshu 13.22 Balaam also the sonne of Beor the Kosem did the children of Israel slay It cannot be translated Balaam the Prudent but Balaam the Soothsayer Another example gnarum is called subtile or craftie and also prudent or wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3.1 the Serpent was gnarum it cannot be translated More wise than any beast of the field but More craftie and Prov. 1.4 It cannot bee sayd to give Subtiltie but Wisedome to the simple So Matth. 10.16 It cannot be sayd be yee Craftie as Serpents but Wise as Serpents Vide Simeon de Muis in Psal 9. A third example Sheol signifieth both the grave and hell when it is set downe without He locale then it ever signifieth the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locale but when He locale is put to it and the godly 〈◊〉 〈◊〉
The Lord made glorious cloathes which he put upon the skin of their flesh that they might cover themselves Example 2. Gen. 32.26 Dimitte me quia ascendit aurora The Paraphrast maketh this to be one of the seven Angels who stand before the Lord singing continually holy holy Lord of Hoasts and he maketh this Angell to be cheefe of the Quire Example 3. Exod. 13.19 And Moyses tooke the bones of Ioseph with him Targum Hierosolymitanum parâ— phraseth it thus Ascendere fecit Moses vrnam ossium Iosephi ex intimo Nili abduxit secum Hence the Talmudistâ— make a great question how they could finde this Chest of Ioseph being sunke so deepe in the flood Nilus and they flye to their shift of Shem hamphorash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and R Bechai upon this saith that Moyses tooke a plate and wrote upon it and sayd ascende Bâ—â— meaning Ioseph who was called Bos Dei Deut. 33.17 did cast this plate into Nilus saying O Ioseph thy brethren which are redeemed are waiting for thee and the cloud of glory is waiting for thee if thou wilt not goe up with us now wee are free of our oath Example 4. Deut. 28.18 Decaudicabat debiles Hee cut off the taile or the weake of the hoast but Targum Hierosolymitanum paraphraseth it this wayes sed accepit eos Amalek amputavit loca virilitatis eorum projecitque sursum versus coelum dicens tolle quod elegisti meaning that part which was commanded by the Lord to be circumcised they threw it up into the heavens in contempt and spite against the Lord. Example 5. 1 Sam. 15. And he numbred them Battelahim but Targum paraphraseth it thus He numbred them by the lâ—mbes For Telahim is called lambes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say that Saul would not number the people for feare of a plague upon him and his people as it fell out afterwards upon David and his people therefore he caused every one of them to bring a lambe and he numbred all the lambes and so he knew the number of the people such Iewish fables as these the Apostle willeth us to take heede ofâ— Tit. 1.14 But where these Paraphrases cleare the Text Paraphrases where they cleare the Text are to be used then we are to mâ—ke use of them Example Gen. 2.24 He shall leave father and mother and cleave unto his wife Onkelos paraphraseth it thus he shall leave Donium cubilis where the Paraphrast alludeth to the ancient custome of the Iewes fo the children lay in their fathers chamber before they were maried Luk. 11.7 My children are with me in bed Example 2. Gen. 12.5 And Abraham tooke all the soules which he had got in Charan Onkelos paraphraseth it thus Omnes animas quas subjecerat legi Example 3. Gen 49. Ruben excellens munere dignitate Onkelos paraphraseth it thus Excellens principatu Sacerdotio for hee that was the first borne at the first was both the Prince and the Priest in the Family Example 4. Gen. 49 27. Beniamin a ravening woolfe he shall cate the prey in the morning and shall divide the spoyle at night The Paraphrast paraphraseth it thus In his possession shall the Sanctuary bee built morning and evening shall the Priests offer their offerings and in the evening shall they divide the rest of the portion which is left of the sanctified things Of interpretation of Scripture THe third outward meane whereby the Lord maketh the Scripture cleare to his Church is Interpretation and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Interpretation of the Scriptures maketh the people to understand them for when the Scriptures are not interpreted The Scriptures not being interpreted to the people are like a Nut not broken they are like a Nut not broken When Gideon heard the dreame and the interpretation of of it Iud. 7.15 In the Hebrew it is Veshibhro the breaking of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech borrowed from the breaking of a Nut for as we breake the shell that wee may get the Kernell So the Scriptures must bee broken for the people and cut up for their understanding It was the manner of the Iewes in their Synagogues after that the Law and the Prophets were read to Interpret the scriptures Act. 13.15 And after the reading of the Law and Prophets the rulers of the Synagogue sent unto them saying ye men and brethren if ye have any word of exhortation for the people say on And therefore the Synagogue was called Beth midresh Domus expositionis we see the practise of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 8.8 Legerunt cum appositione intellectus They read the Law clearely to the people and caused them to understand those things which were read this was the fruite of their interpretation So they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.10 Conferre places with places The giving of the sense here is more than to give the grammaticall interpretation of the words they gave the sense and the spirituall meaning of them when they preached Noah was a Preacher of righteousnesse 2 Pet 2.5 The Church is not onely the keeper of the Scriptures but also an Interpreter of them This word Kara signifieth both to Reade and to Promulgate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legit Proclamavit Esar 29.12 61.12 Zach. 7 7. Act. 10.20 So Mikra which signifieth Reading signifieth also an Assembly or Convocation to teach us that the holy Scriptures ought to bee read in the congregation and holy assemblies and ought likewise to be expounded The conclusion of this is The Lord useth so many meanes to make the Scripture cleare to the people and yet the Church of Rome goeth about to stoppe these Fountaines of living waters that the people may not drinke of them As the Spies raised a slander upon the Land of Canaan saying that it was unpossible to be won so doe they slander the Scriptures of God with obscurities and say that it is impossible for the people to understand them EXERCITAT XVI Of the division of the Scriptures They have Moses and the Prophets Luc. 16.29 THe scriptures are divided into the old and New Testament The old Testament againe is divided into Moses and the Prophets and sometimes the Law is put for the whole old Testament Rom. 3. So Iob. 7.49 Esay 2.3 And sometimes the Psalmes are called the Law Ioh. 15.25 That the word might be fulfilled which is written in their Law they hated me without a cause So the Prophets are called the Law 1 Cor. 14.21 In the Law it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pentâ—â—â—â—â—chus in Moses is divided into Hammitzua Commandements Chukkim statutes and Mishpatim judgements that is in Morall Precepts Ceremoniall and Iudiciall The Iewes againe divide the old Testament into the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posteriores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophetae the Prophets and
Cetubhim which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings all the Scriptures are holy writings but usually these that were not confirmed by Vrim and Thummim are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets are divided in Rishonim Acharonim the former and the Latter the former Prophets are Ioshua Iudges 1 Samuel 2 Samuel 1 Kings and 2 Kings They are called the former Prophets because they intreat of the historie past and present Act. 3.24 Yea and all the Prophets from Samuel and those that follow after Samuel is sayd to be the first of the Prophets therefore Iere. 15.1 Though Moses and Samuel stood before me Samuel is the first of the Prophets then it is most probable that he wrote the bookes of Ioshua and Iudges Ioshua is the first in order of the Prophets therefore the Haptorath which is set upon it is called Haphtorah laetitiae legis They were glad when they ended the Law and began the Prophets But Samuel seemeth to bee the writer of this booke Others call them the first Prophets because they saw the first Temple and they call them the latter Prophets because they prophesied in the time of the second Temple as Haggai Malachi Zacharie But they are all rather to bee called Acharonim latter Prophets because they foretell things to come and they are divided into the great Prophets and into the small The great Prophets are Isaiah Ieremiah Ezekiel and Daniel The latter Prophets are called Teresar pro Tere gnasar that is two and ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duodecem and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Testimonie cited by Matthew cap. 2.23 That it might be fulfilled which was spoken by the Prophets This Testimonie is found but in one of the Small prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is said to bee spoken by the Prophets and they gave this to be the reason because all these Twelve small Prophets were joyned in one booke The Conclusion of this is Conclusion First the Lord hath summed up all that he requireth of us in one word Love Rom. 13 10. Love is the fulfilling of the Law Then hee hath enlarged this word in two Mat. 22.37 Thou shalt love the Lord thy God with all thine heart and thou shalt love thy Neighbour as thy selfe Thirdly hee hath enlarged these two into ten words Deut. 10.4 And hee wrote on the Tables the ten words Fourthly hee hath enlarged them into Moses and the Prophets Mat. 22.40 On these two Commandements hang all the Law and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent even as wee hang a thing upon a Naile Esay 22.23 So the Law and the Prophets hang upon these two EXERCITAT XVII Of the Division of the Psalmes Act. 13.33 As it is also written in the second Psalme Thou art my Sonne this day have I begotten thee THe Psalmes are divided in five bookes as the five Bookes of Moses and the five Bookes joyned together called Quinque volumina as Canticles Ruth Lamentations Ecclesiastes and Esther The first booke of the Psalmes endeth with the 41. Psalme The second endeth with the 72 Psalme The third with the 89. The fourth with the 106. The fift with the 150. Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these bookes end with the same words Baruch Iehova Elohe Iisrael mehagnolam vegnad hagnolam Amen veamen Blessed bee the Lord God of Israel from Everlasting to Everlasting Amen Amen Psal 41.13 so the rest of the bookes for the most part end thus And hence wee may gather that this verse was added by him who set the Psalmes in order and not by those who wrote the rest of the Psalmes This may appeare by the conclusion of Davids Psalme of thankesgiving 1 Chro. 16.36 That they have borrowed their conclusion at the end of every booke from the conclusion of this Psalme David wrote the first two bookes of the Psalmes and set them in order The first two bookes were written by David and they end thus So end the Prayers of David the Sonne of Iâ—ffe Psal 27.30 That is here end the Psalmes which were both written and set in order by David The other three bookes were written by diverse Authors as by David Asaph the sonnes of Korah Ieduthun Moses Heman the Ezrite and when the writer of the Psalme is not set downe the Iewes hold that hee who wrote the former wrote that Psalme also Asaph wrote thirteene Psalmes Leasaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed is somtimes a note of the genitive case and sometimes of the Dative case ל Aliquando est nota Genitivs aliquando Dativi and therefore some have interpreted the word Mizmor leasaph a Psalme dedicat to Asaph to be sung be him but it should be Translated a Psalme of Asaph for Asaph was a Prophet 2 Chron. 39.30 Moreover Hezekiah and the Princes commanded the Levites to sing praises unto the Lord with the words of David and Asaph the Seer And the style of Asaph is harder then the Style of David The second who wrote these Psalmes were the Sonnes of Korah and they wrote ten in number The sonne of Korah wrote some of the Psalmes the posteritie of Korah died not in the rebellion with their Father Num. 26.11 Some of his posteritie wrote before the captivitie and foretold of the captivitie as the Psal 73 74. And some of them when they were in the captivitie So some when they were returning from the captivitie as 66. Some after they were returned as 85. and 147. So Moses wrote a Psalme of the shortnesse of the life of man Moyses wrote a Psalme this Psalme was written when they were in the Wildernesse and yet it was not registred in the Canon till after the captivitie Thus we see the watchfull eye of God that had a care to preserve these bookes which were to bee insert in the Canon that none of them should perish So these Psalmes which were written by Ieduthun and by Ethan the Ezrite who were of the posterity of the Levites Ieduthun and Ethan wrote some of the Psalmes The Levites dutie was to teach the People and so the Lord made those Levites teachers of the people by their songs Of the inscriptions of the Psalmes THe Psalmes generally are intituled Tehilim praises because the most of them are songes of prayse The generall inscription of the Psalmes is Tehilim therefore the whole are so called The particular Inscriptions of them are eyther easily understood or hardly to be understood at all The inscriptions easie to bee understood are these First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamnatzeahh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the chiefe Musitian The singers were divided into so many orders and every one sang according to their courses and when it befell the chiefe Musitian to sing then he caused to sing this Psalme committed to him The next title is Maschil a Psalme for instruction These were Psalmes which