preferred to Kingly Government learne saith he what hath befallen us under the hand of Kings David caused the plague to come upon the people 2 Sam. 24.15 Ahab restrained the raine for three yeeres 1 King 17. and Zedekiah caused the Sanctuary to be burnt 2 Chro. 36.14 and the Iewes apply that saying of Hosea I gaue them a King in mine anger and tooke him away in my wrath Hos 13.11 That is I gaue them their first King Saul in mine anger and I tooke away their last King Zedekiah in my indignation Wee must distinguish betwixt the parts of a Kings person and the faults of the Office But the Iewes distinguish not well here betwixt the faults of a Kings person the calling it selfe good Kings did many excellent things amongst them for David a man according to Gods owne heart fought the battels of the Lord 1 Sam. 25.28 Kings haue beene the Instruments of much good appointed the order of the Priests and Levites and Singers 1 Chro. 24. and 25. He made many Psalmes to the prayse of God And Salomon who succeeded him built the Temple wrote many excellent Proverbs and Parables 1 King 4.32 And kept peace in Israel that every man might dwell safely vnder his owne Vine-tree and vnder his Figge-tree 1 King 4.25 Now that Monarchicall Government is the best government it is proved thus Reasons prooving Monarchicall government to be the best Reason 1 Kingly or Monarchicall Government resembleth Gods government most which is Monarchicall so it resembleth Christs government most in the Church Reason 2 Kingly government is the fittest government to represse sinne for when there was no King in Israel every man did that which he pleased Micah set up an Idol Kingly government fittest to represse sinne Iudg. 18. and they defiled the Levites Concubine because there was no King in Israel By King here is not meant any other sort of government but Kingly government as is evident Iudg. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeres interdicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereditare vel possidens regnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regnum There was no Magistrate then but in the originall it is there was no heire of restraint then to put them to shame Ioresh gnetzer which may be interpreted either haeres interdicti or possidens regnum there was none to possesse the Kingdome or there was not an heire of restraint Here two things are to be observed first that that is the best governement which restraineth sinne most secondly that that government which is by an heire of restraint is fittest to represse sinne but the governement Monarchicall is such and not Aristocraticall for it commeth not per haeredem but onely by Election Obserue what GOD himselfe saith to his people Deut. 17.20 that he may prolong his dayes in his Kingdome he and his children in the midst of Israel Here the Kingdome goeth by succession and not by election here was an heire of restraint to represse sinne Object It is objected if Government be hereditary then wicked Cambyses will succeed to good Cyrus Answ So in Kingly government good Hezekiah succeeded to Idolatrous Ahaz and if we receiue good at the hands of God why should we not receiue evill also Iob 2.10 Object Thirdly they alledge Iosephus testimony of the Iewes dealing with Pompey to change their Government Lib. 4. Antiq. 5. and that they would be no longer under Kings and so they bring Lactantius citing Seneca Lactantius lib. 17. c. 15. speaking of the Common-wealth of Rome Pueritiam sub caeteris regibus egisse ait a quibus auctam disciplinis plurimis institutisque formatam at verò Tarquinio regnante cum jam quasi adulta esse caepisset servitium non tulisse superbo jugo dominationis rejecto maluisse legibus obtemperare quà m regibus Answ When the Iewes wished that Pompey might change the government The Romanes finde fault with the person of their King and not with his Office they wished onely that they might be more gently vsed they blamed the persons and not the government simply and so the Romanes were weary of Tarquinius government but they were not weary of Kingly government as long as their Kings ruled them well Their Deduction then seemeth not to haue a good ground who simply doe preferre Aristocracie to Monarchie first they say Moses was extraordinarily called and Ioshua succeeded him and after that the government of the Synedrion or Seventie was setled amongst them whose government was Aristocraticall Nomb. 11. The Iudges were set up but for a time over them and they were raysed up extraordinarily and then the government was still the Lords as wee see in the example of Gideon Iudg. 8. and of Iephthe Iudg. 9. And after that the Iudges had ruled governed them then came Saul whose government arose from the discontentment of the people but they say it continued in the house of David especially because he was a type of Christ but simply they say that God liked Aristocracie best But seeing the Lord was minded to giue the people of the Iewes a King God was minded to giue the Iewes a King and telleth them what King he would choose Deut. 17. How liked he Aristocracie best and he liketh that government here Iudg. 18.17 which is by the heire of restraint or the heire of the Kingdome The Conclusion of this is Conclusion let us be thankfull to God for our gracious Kings Government and that there is now an heire of restraint to put wicked men to shame and to curbe the sonnes of Belial CHAPTER II. An Explication of Iothams Apologue IVDG 9.8 The trees went out on a time to anoint a King over them c. THe Holy Ghost teacheth us in the Scriptures by Similitudes Parables and Apologues God teaches us by Similitudes Parables and Apologues and as a cunning Painter the more vive that his Colours are drawn in the purtraiture to expresse the image Simile wee commend him the more but when wee see an Image made by some Archimedes that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mooue it selfe nod with the head and roll the eyes we commend that much more So all the comparisons and similitudes in the Scripture are laid out as it were in vive Collours to us Two Apologues onely found in the Scriptures But there are two Apologues brought in in the Scriptures this of the trees Iudg. 9. and that 2 King 14.9 how the Thistle of Lebanon propounded mariage to the Cedar in Lebanon where the trees are brought in walking and speaking which affect the mind more than plaine Similitudes and in these we must not so much looke to the Letter as to that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing signified by the Apologue All the trees refuse the Government Iotham bringeth in here the trees anointing a King and they make choise of three most excellent trees
least sparkle of goodnesse Reason 2 Secondly He will take your Cerem not onely your Vines but also your Vineyards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ahab tooke Naboths Vineyard whereas David bought from Aranna the Iebusite the ground to build the Temple on Reason 3 Thirdly He will take their tithes either he will take these tithes from the Priests and that had beene sacriledge or else he will tithe the people over againe and that had beene too hard a burden for them Reason 4 Fourthly He will make your young men slaues and your young women drudges The Kings of Israel made no free men slaues but the good Kings of Israel never did so they set not the Israelites to any servile worke 2 Chron. 2 17. And Salomon set the Israelites to be overseers over the worke of the Temple but he set Strangers to doe the servile workes When the Holy Ghost describeth a good King he calleth him Nadibh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bountifull â—ord Luk. 22. Quest In what Kings were these punishments accomplished Answ The Iewes hold that they were not all accomplished in one King some of them were accomplished in Rehoboam 1 King 12.16 some of them in Ahab 1 King 21. and some in Omri Micah 6.16 Conclusion The Conclusion of this is a good King seeketh not theirs but them therefore good subjects should answer as an Echo We and ours are thine and the good King or Nadibb will answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps à munificentia et liberalitate fic dictus I and mine shall be ever for you my people When the Master sendeth his servant away with his reward and the servant doth his dutie faithfully then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20.2 CHAPTER V. A Difference betwixt the Election of Saul and the Election of David 1 SAM 13.14 The Lord hath sought him a man after his owne heart FIrst Saul was chosen but out of the tribe of Benjamin but David out of the tribe of Iuda and the Kingdome was intailed to him and his posteritie but not to the posteritie of Saul In Christs genealogie none is called a King but David onely Saul was chosen by lot David immediately Secondly Saul was chosen by lot but David more immediately by God and even as Matthias when he was chosen by lot his calling was not so solemne as Pauls was so neither was the calling of Saul so solemne as was the calling of David Non tam misit Deus Saulum quà m permisit populo Thirdly when he speaketh of David he saith 1 Sam. 13.14 Quaesivi Bikkesh est diligenter inquirere Cant. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter inquirere Exod. 4.19 2 Sam. 22.33 And he was as glad in finding of him as the Widow was when shee found her groat who called in her neighbours to rejoyce with her when she had found it Luk. 16.9 Fourthly Quaesivi mihi est dativus Commodi Zach. 9.9 Mihi est dativus commodi id est in commodum meum Behold thy King commeth unto thee that is for thy profit and benefit So David was the King that would serue for the Lords glory Fiftly he chose David according to his owne heart this was verbum amoris and there was great similitude betwixt Davids heart and Gods owne heart The Iewes obserue concerning David that when he had sinned in numbring of the people God said to the Prophet Goe tell David 2 Sam. 24.12 1 Chron. 21.10 How the Lord calleth David his servant Giving him no other title but David as Kimchi marketh upon that place but when he had a purpose to build a house for the Lord then he said Goe tell my servant David 2 Sam. 7.5 1 Chron. 17.4 Shewing what account he maketh of such and how acceptable men are to him when they seeke his glory and the good of his Church So when the people had committed Idolatry the Lord calleth them Moses people Goe get thee downe Why God called the Israelites Moses people for thy people which thou broughtst out of Aegypt haue corrupted themselues Exod. 32.7 He calleth them not my people because they were blotted with such a blot as was not to be found in his children Deut. 32.5 Now because David was a King fit for Gods worship see how friendly he speakes of him I haue sought to me a man that is an excellent man Sixtly according to my heart God chose not David for his stature I made not choise of him for his comely stature as the people made choise of Saul but I chose him because he was a man according to mine owne heart The Conclusion of this is 1 Sam. 16.7 Conclusion a man judgeth according to his eyes but the Lord looketh to the heart the Lord hath not eyes of flesh Carneos habire oculos quid Iob 10.4 That is he looketh not to outward qualities as men doe but his eyes peirce into the heart and he made choise of David because he saw his heart was upright The heart of the Prince is the object of the eye of God CHAPTER VI. Of the anoynting of their Kings and whether the Kings and Priests were anoynted with the same Oyle or not PSAL. 89.27 I haue found David my servant with my holy Oyle haue I anointed him How the anointing of the Kings and Priests pertaineth to the Iudiciall Law ALthough the anointing of the Kings and Priests was a thing ceremoniall under the Law yet thus farre it falleth under the Iudiciall Law first what Kings and their sonnes succeeding them were anointed secondly whether the Priests and the Kings were anointed with the same Oyle or not There were three sorts of persons anointed under the Law Kings Priests and Prophets All the Priests at the first were anointed All the Priests were anointed at the first both the high Priests and the inferior Priests Levit. 8. but afterwards onely the high Priest was anointed and his sonnes after him Levit. 6.21 21.10 16.32 therefore he was called the anointed of the Lord. How the Priest was anointed The Priest when he was anointed first he was anointed with Oyle secondly sprinkled with bloud and thirdly with bloud and oyle Levit. 8. The first was upon his head the second upon his flesh and the third upon his garments So the King was anointed What Kings were anointed but the Kings sonne was not anointed if his father was anointed before him one anointing served for both because the Kingdome is the Kings inheritance for ever Deut. 17.20 But if there had beene a sedition they did anoint him to pacifie the people and settle the sedition and to make knowne who was the right King as Salomon was anointed Maymont in his Treatise of the Implements of the Sanctuary cap. 1. sect 4. because of the sedition of Adonijah 1 King 1. and Ioash because of Athalia 2 King 11. and Ioahaz
Hivites and Iebusites which were not of the children of Israel their children which were left after them in the land The Canaanites were bond-slaues to Salomon whom the children of Israel also were not able utterly to destroy upon those did Salomon levie a tribute of bond service unto this day And it was the people of the seven Nations who hardned their hearts with whom Ioshua tooke not peace Iosh 11.19.20 When the Gibeonites came to Ioshua if they had told him the truth that they were a people that dwelt amongst them and that they came not from a farre Countrey but were Canaanites indeede and came to seeke their peace which they did not for feare then Ioshua was bound to haue spared their liues upon their submission and whereas the men of Israel said then Peradventure yee dwell among us and how shall wee make a league with you Iosh 9.7 The meaning is we cannot make sociale faedus vobiscum but onely deditionis that is Faedus Sociale Deditionis we cannot make a covenant or league of mutual friendship with you but wee may take you as servants and slaues if ye submit your selues Ioshua might make a league of peace with the Canaanites but not of mutuall friendship and if it had beene simply unlawfull to haue made any sort of league with the Canaanites then the posteritie of Saul would not haue beene punished for the breach of this oath Ambrose saith well Pacem quam dederant non censuerant revocandam quia firmata erat sacramenti religione nedum alieni perfidiam arguat suam fidem solveret that is they held that it was not lawfull to break the oath that was made least finding fault with other mens falshood he should become perjured himselfe Ioshua a type of Christ Ioshua was a type of Christ as Ioshua sent messengers to the Canaanites to receiue either peace or warre so the Lord hath sent his Faeciales into the world to bid them either receiue peace or warre Rahâ—b a type of the Church and as Rahab held out a red threed to be a signe that whosoever remained in her house should be saued and they who went out of it should be killed so there is no salvation to those who are without the Church which is marked with the bloud of Christ Act. 2.47 Rahab being the first fruits of the Gentiles implied that the Gentiles should be received into the Church and be saved CHAPTER X. Whether the Kingdome of Iudah or Israel were the best Government IT may seeme at the first that the Kings of Israel did more formally proceed by way of Iustice The Kings of Israel proceeded by way of Iustice formally than the Kings of Iudah did the Kings of Israel did not proceed by way of arbitrary Iustice neither was there any peremptory execution upon the will of the King When Naboth was to be stoned to death the matter was handled after a judiciall forme which might haue given satisfaction to the ignorant people who knew not the device and secrecy of the matter But the Kings of Iudah proceeded by their absolute authoritie as may appeare in some of them The Kings of Iudah proceeded by absolute authoritie who tooke away their Subjects liues by their absolute authoritie without any order of law or processe in Iudgement David killed the Amalekite and againe What things objected to David he seemeth to haue broken his oath swearing that nothing should befall Shimei and yet he biddeth his sonne Salomon put him to death thou art a wise man Ioabs worthy deeds reckoned up Ioab was Davids kinsman and knowest what thou hast to doe 1 King 2. and so caused to kill Ioab who was Davids neere kinsman and who had undergone many dangers for the glory of God and the good of the Church 2 Sam. 10. He gaue many things to the house of the Lord. And he dedicated many of the spoyles which he had taken in the warres to the house of the Lord 1 Chro. 26.8 he fought for his Countrey all Davids time he was faithfull to the King he stood for David against Saul he followed him still although he was banished and at that time when he was made Captaine 2 Sam. 18. Repressed the sedition of Sheba he did represse the sedition of Sheba even when David would haue put him from his place and put Amasa in his stead 2 Sam. 20.4 Disswaded David to number the people It was he that forbad the King to number the people 2 Sam. 24. It was he who first invaded Sion 1 Chron. 11. It was he who by his wisedome taught the woman of Tekoa to obtaine pardon for Absalom Reconciled Absalom to his father It was he that was most skilfull in the warres It was he that fought against the Syrians and the Amorites Subdued many wicked Nations and all the enemies of the Church and it was he who in modestie when he had gotten the victory refused to take the praise to himselfe but sent for the King that he might get the praise of the victorie 2 Sam. 12.28 He was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or implacable when Abner sought peace at him he willingly granted it so did he to the people of Abel 2 Sam. 20. He had good successe in his warres He had good successe in the warres he was a terror to all his enemies 2 Sam. 10. as to Hadarezer the Edomites c. therefore it may seeme that David by his absolute authoritie What things objected to Salomon caused him to be put to death unworthily And as for Salomon he seemeth most unjustly to haue killed his brother Adonijah for first he was Davids eldest sonne now aliue secondly his father loved him most dearely thirdly he never did finde fault with him for seeking the Kingdome and Salomon might seeme here to be too rigorous Suâ—tâ—nius lib. 9. for Titus a Heathen Prince was more mercifull to his brother Heathen Kings louing to their brethren for when his brother did affect the Kingdome yet notwithstanding he lovingly embraced him and disswaded him from that course and Seneca writeth of the like in his first booke of Clemencie cap. 9. how Augustus spared Cinna and made him of a foe a friend David and Salomon Prophets But if we shall consider that the Kings of Iudah especially David and Salomon being directed by the spirit of God immediately had a better warrant to proceede by their sole authoritie David in killing the Amalekite sinned not than the Kings of Israel had we shall be of another minde and where it is objected that David killed the Amalekite onely upon his owne confession When one may be condemned upon his owne confession the confession out of ones owne mouth if it be the confession of one that is well at himselfe and is not wearie of his life and if he stand constantly at it then the confession out of his owne mouth is
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
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 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
in Christ and hath anoynted us is God So 1 Ioh. 2.27 the annointing which yee have received of him abideth in you Allusion It had incense joyned with it and the Apostle alludeth to this Ephes 5.2 Christ hath given himselfe for us an offering and a Sacrifice to God for a sweet smelling savour Sometimes it was baked and sometimes fryed in a pan Allusion and David alludeth to this Psal 45.2 My heart hath fryed or boyled a good matter Every Sacrifice had this Mincha joyned with it The meat offering oftentimes put for all the Sacrifices except the sinne offering and therefore oftentimes it is put for any Sacrifice as Psal 20. The Lord remember all thy mincha meat offerings that is all thy Sacrifices Of the peace offering THe peace offering was a Sacrifice of thanksgiving for the saftie of the offerer A part of the peace offering due to God a part to the Pri sts and a part to the offerer one part of it was due to God one to the Priest one to the offerer Amos 5.5 I will not accept of the fat of your offerings that is of your peace offerings David called this fat the burnt offerings of fatlings That which was the most excellent in every thing the Hebrewes called it the fat as adeps frumenti the fat of the corne medulla tritici the marrow of the wheate Ecclus 47.2 as the fat was taken away from the peace offering so was David chosen out amongst the children of Israel Allusion here he maketh a comparison betwixt David and the fat of the peace offering all the peace offering was the Lords yet all was not offered to him but a part was given to the Priests and a part to the people but the fat was fully burnt up to the Lord. So the zeale of Gods house burnt up David as the fat of the Sacrifice The fat was due onely to God The fat was the Lords the peoples part was but a leane part but under the Gâ—spel Esay 25.6 I will make the people a feast of fat things and full of marrow the people might eate none of the marrow under the Law Quest Whether might the people eate of the fat of the beasts which were not sacrificed as of those which they killed at home Answ The Lord forbiddeth them to eate the fat of whatsoever beast Lâ—vit 3.17 It shall be a statute for ever throughout your dwellings The fat of the Sacrifice might not be eaten or used to any other use that yee eate no fat nor blood The fat of the beasts which were not sacrificed might be taken to any other use but they might not eate any of it Levit. 7.24 the fat of the beast that dieth of it selfe or that which is torne may be used in any other use but ye shall in no wise eate of it The feast of the peace offering The rest of the peace offering was divided betwixt the Priest and the people and they made a feast of it 1 Sam. 9.24 Allusion and Salomon alludeth to it Prov. 17.1 better is a drye morsell and quietnesse therewith than a house full of Sacrifices with strife The Sacrifice put for the feast afetr the Sacrifice Antecedens pro eonsequente The Sacrifice here is put for the banquet which was after the Sacrifice and it was this which David meant of when he sayd there is a yeerely sacrifice there for all the familie 1 Sam. 20 6. that is a feast after the Sacrifice The breast and the shoulder due to the Priest The breast and the right shoulder of the peace offering was due to the Priest and the rest was due to the offerers it is sayd of the sonnes of Eli that they sent their boyes and pulled the flesh out of the Caldron 1 Sam. 2. that is they would not be content with that which was due to them the breast and the shoulders but they would have the peoples part also and they would not stay untill the fat was offered to the Lord 1 Sam 2.15 Quest How did the cooke set the shoulder before Saul to eate of it seeing it was the Priests part 1 Sam. 9.24 Ans The right shoulder was the Priests onely Why the Priest got the shoulder The Priest got the breast and the shoulder hee got the shoulder to signifie that he caried the burden of the people Why he got the breast can I carry all this people upon my shoulders saith Moyses Num. 11.11 Wherefore have I not found favour in thy sight that thou layest all the burden of this people upon me and he got the breast to signifie his compassion and love to the people Num. 11.12 Have I begotten them that they should say unto me carie them in thy bosome Esay 40.11 He shall feede his flocke like a sheepherd and hee shall gather his lambs with his arme and carie them in his bosome and leade these that are with young The Highpriest carried the names of the twelve Tribes upon his breast to signifie his compassion Why the Highpriest carried the names of the Tribes upon his breast and shoulder and he carried their names ingraven in Onyx stones upon his shoulders to signifie that he carried the burden of the people Eli when he looked upon Hanna and saw her lips moving he sayd she was drunke 1 Sam. 1.13 here there was no pittie in the Priests breast to the poore woman but 2 King 4.26 Elisha a man of pittie Elisha had more pittie in his breast when he sayd to Gehazi run now I pray thee and say is it well with thee and when shee came to the man of God she caught him by the feete but Gehazi thrust her away but the man of God sayd let her alone for her soule is vexed within her Churlish Gehazi had no pittie upon the poore woman but there was much pittie and compassion in the heart of Elisha the man of God The peace offering was divided betwixt God Why God the Priests and the people had a part in the offering the Priests and the people God got the chiefe part because he it is who pardoneth the sinne The Priest got his part because he is the instrument to make intimation of this pardon and the people got their part to teach them to bee thankefull for the remission of sinne God got his part and the people got theirs what a comely thing was this to see the Lord sitting at his Table Mala. 1.7 therefore the fat of the Sacrifice is called his bread Levit. 3.11 and Num. 28.2 and to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inviting his children to dine with him hee will not eate his morsels alone Iob. 31.17 what a comely thing was this to see his children standing like Olive plants round about his Table Psal 128.3 and how pleasant was it to see brethren dwell together in unitie God sate as it were the Master of the feast in the peace offering Psal 132.1 and their father
cōcerneth the whole people then Levi is reckoned amongst the rest as in the matter of blessing and cursing Deut. 27. So in setting up the twelve stones at Iordan and upon Aarons breastplate so here when the question is to which of the Tribes the Priesthood belonged but when the matter is concerning civill things then Levi is excluded as in the division of the land and then the tribe of Ioseph is divided into two Ephraim and Manasses and so there are twelve Tribes Every Tribe must lay their rod before the Lord and have their name written upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tribus and from hence it came afterwards that the Tribes were called Shebhte because they carried rods before them and their names written in them and therefore Baculus is put for Tribus Num. 1.4.16.26 Iosh 20.10 Aaron tooke not his brother Moses rod which was the rod of God Why Aaron tooke not his brothers rod. by which he wrought so many miracles for the rest of the Tribes would have excepted against that rod because it was the rod of God but it was a common rod like the rest of the rods that they might take no exception against it The rod of Aaron for the house of Levi was budded God thinkes not every man fit for this holy calling he maketh choise here of Aarons rod amongst all the rest and maketh it to bud God thinketh not every man fit for the Calling of the Ministery No man taketh this honour unto himselfe but he that is called as was Aaron Heb. 5.4 First no man taketh this honor that is ought to take it What it is to take this calling Secondly take it that is usurpeth it at his owne hand as he that taketh the sword shall dye with the sword Matth. 26.55 That is he that takes it having no calling So thou shall not take the name of the Lord thy God in vaine Exod. 20.7 that is usurpe it having no calling to take it up Thirdly this honor the Priesthood was an honorable calling and therefore every base fellow should not usurpe it any was fit enough yea the basest of the people if he could but conserate a ram to bee a Priest sufficient for Ieroboam 1 King 12.31 but the Lord would have none to take upon him this honorable calling but those whom he separated for it and were called as was Aaron if any man might challenge this prerogative might not the King but see what Vzzia got for attempting this 2 Chro. 26.19 Saul for sacrificing before Samuel came thou that canst not shew that the Lord hath made thy rod to bud meddle not with this calling for then some marke of Gods wrath may light upon thee The rod of Aaron was budded This miracle was not so much to confirme Aaron as to convince his gainstanders the Lord sayes The chiefe end of this miracle was to convince the enemies of Aaron Bring Aarons Rod backe againe to bee kept for a token against the Rebels As the Rodde was kept for a testimony against the rebels so it budded for a testimony against them the Apostle 1 Cor. 14.22 saith of tongues that they are for signes not to them that beleeve but to them that beleeve not so are miracles for the most part ordained for those that are unbeleevers Miracles doe not beget faith but confirme it or for those who had a small measure of faith in the beginning of the Gospell see what sort have beene most desirous of miracles those who had no faith first the Devill he cryed for a miracle that stones might be turned into bread Matth. 4.3 Secondly the rich glutton in hell he would have one sent from the dead to tell his brethren Luc. 16.30 Moses and the Prophets would not serve the turne so the misbeleeving Nazarits would have had a signe from Christ What sort of people desired miracles and the Iewes would have seene miracles Mat. 12.39 And Herod hoped to have seene some miracle of Christ Luc. 23.8 All these because they had not faith cryed for miracles When Paul healed the father of Publius the Consull of a fever he healed him by a miracle and made him presently to arise Act. 28.8 but he healed not Timothy that way but seemed rather to play the Physitian to him bidding him drinke no longer water but wine 1 Tim. 5.23 What was the reason of this Timothy beleeved therefore he needed not a miracle but the father of Publius beleeved not he was an infidell as yet therefore a miracle was more necessary for him many men cry for miracles but that argues infidelity in them but if thou didst beleeve thou neededst none of these they serve but for infidels but they serve nothing to beget faith the theefe said if thou wilt come downe from the Crosse and save thy selfe and us then I wil beleeve in thee Luc. 23.39 But if the death of Christ will not worke faith in the if thou shouldst see miracles both in heaven and earth they will never convert thee Quest What is the reason that God confirmes not now mens callings by miracles Answ Because now religion hath taken roote Why God confirmeth not mens calling by miracles Simile at the first when the Law and the Gospell were planted they were confirmed by miracles but when they once tooke roote he withdrew these miracles A gardner when he transplāteth a tree out of one ground to another before the tree take roote he setteth stayes to it he poureth water at the roote of it dayly but when it once taketh roote he ceaseth to water it and pulleth away the stayes that he set to uphold it and suffereth it to grow with the ordinary influence of the heavens so a Chirurgian when a legge is broken he bindeth it up but after the bones be fastened he taketh away these helps from it so the Lord in planting of Religon he put to these helpes of miracles as stayes to uphold it but when it is once confirmed and fastened he taketh away these helpes Quest What sort of miracle was this when Aarons rod did bud Ans The Schoolemen marke that there are three sorts of miracles First miracles in the highest degree Thom. contra gentiles Secondly miracles in the second degree and thirdly miracles in the lowest degree Miracles in the highest degree they make to be these Three sorts of miracles wherein nature never had a hand as for the sunne to goe backe and stand stil Miracles in the second degree they make to be these when nature had once an hand in them but when they are once decayed nature can never restore them againe nature bringeth forth a man seeing but when he is once blind nature can never make him to see againe but when he is restored to his sight againe this is a miracle in the second degree A miracle in the third degree they make to bee this when nature in time could doe such a thing but nature
Fiftly he is called the Tempter Mat. 2.3 but Iesus Christ is called the Comforter and the consolation of Israel Luc. 21.25 primogenitus mortis Iob. 18.13 The first borne of death as many of the Fathers expound it but Christ is principium primogenitus ex mortuis the beginning and the first borne from the dead Coloss 1.18 Revel 1.5 by whom we shall live and rise againe Seventhly the Diuell is that roaring Lyon that seeketh to devour us 1. Pet. 5.8 but Christ is that Lyon of the Tribe of Iuda the roote of David who hath prevailed mightily Revel 5.5 Lastly the Divell is that Old Serpent who stingeth us to death but Christ is that Serpent lift up in the Wildernesse that whosoever looketh upon him and beleeves in him should not perish but have everlasting life Iohn 3.15 The Prophet Zachariah saw in a vision foure hornes rising up to molest and trouble the Church but he saw foure Carpenters come to beat downe these hornes Zach. 1.18 This is the comfort of the Church that there is no tentation that ariseth from Satan to trouble her but the Lord hath a hammer to beat it downe si venenum in Diabolo antidotum in Christo and if there bee poyson in the Divell there is a remedy for it in Christ The Lord rebuke thee O Satan The Apostle Iude verse 8. A great sinne to curse the Magistrate gathereth out of this place and out of the fight betwixt Michael the Archangell and the Divell about the body of Moses that men should not revile those who are in authority Michael is God blessed for eâ—â— Satan is a condemned spirit yet Michael will not raile against him The Devill is a condemned spirit and we are bound to pray against him but we are bound to pray for Magistrates of whose salvation we hope well therefore we are not to curse them the Lord commanded his people to pray for Nebuchadnezzer and for Babylon Iere. 20 7. and the Apostle willeth them to pray for all that are in Authority 1 Tim. 2.2 yea although they be infidels Davids heart smot him for cutting off the lap of Sauls garment 1 Sam. 24.5 and should not their hearts smite them who raile against Princes much more for killing of them the Lord will make the fowles of the heaven to discover this wickednesse although it be secretly spoken in their chambers Eccles 10.20 The Lord rebuke thee O Satan Quest What if a man should be tempted by Satan appearing in a visible forme what should he doe whether should he use arguments out of the Scripture to repell him or not Answ He should doe nothing but turne his face to God and weepe upon him and desire that the Lord would rebuke Satan Christ the Mediator could hold argumâ—nt with him because he was God blessed for ever but never one else could hold stitch with him Eva by reasoning and keeping purpose with him got the foile Ob. But ye will say that in spirituall temptations we may reply to him out of the Word why then may we not reply to him out of the Word if he should visibly appeare to us Answ The case is not alike for when the devill tempteth us by inward tentations and suggestions they are but the messengers of Satan and they are not so subtile tentations for they are mixed with our thoughts and therefore may be the â—ore easily answered but when he comes in proper persoâ— then his wickednesse is more spirituall Galath 6.12 therefore wee should turne to God and desire the Lord to rebuke him What are we to thinke of those Exorcists who take upon them to cast out the devill Quest That gift was an extraordinary gift bestowed onely upon the Church in her infancy Answ and it served not simply for edifying of the body of the Church Gifts simply necessary for the Church the gifts which served simply for the Church were Ephes 4.10.11 Apostles Evangelists Pastors and Teachers The Apostle 1 Cor. 12. Gifts necessary for the Church in her infancy reckoneth up other gifts which were not simply necessary for the Church but onely for her infancy as the gift of healing the gift of tongues and this gift of casting out devills if the Highpriest after the captivity should have put in two counterfeit stones in the breastplate and called them Vrim and Thummim would not this have beene a falsehood in him when the gift ceased to use the signe so now when there is no such gift in the Church to use the name this is but a deceit Gifts necessary for the building of the Church were of two sorts Gifts necessary for the Church of two sorts First extraordinary as Apostles and Evangelists Secondly ordinary as Pastors and teachers other gifts were onely for the infancy of the Church the matter may bee cleared by this example A Prince when he is a child he hath need of a regent Simile of counsellers and boyes to play with him but when the Prince commeth to maturity of age the Regent ceaseth and his Play fellowes but not his Counsellors so the Church in her minority had Apostles and Evangelists as her regents and shee had these gifts of ngues healing and casting out of Divels as her play-fellowes these cease now but Pastors and Teachers as her counsellers remaine still with her when Satan is cast out now by Exorcists this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by force to cast him out but onely by collusion he goeth out but he returneth againe Even the Lord that hath chosen Ierusalem rebuke thee as if he should say I have decreed that Ierusalem shall be built although thou hast set thy selfe against this yet thou canst not hinder it Ierusalem taken for the City and for the people in the City Ierusalem is taken here first for the City Ierusalem and then for the people gathered to that City out of the captivity No counsell can stand against the counsell of the Lord see what Gamaleel said Act. 5.38 if this Counsell be of God we cannot hinder it yee may see what strange impediments were cast in to hinder the building of the Temple although it was Gods purpose to have it built againe there was an hundreth and thirteene yeeres before it was finished after the foundation was laid First it was hindered by craft We will build with you Ezr. 3. then by bribes They hired counsellers to weaken the hands of the people and troubled them in building Ezr. 4.5 Thirdly by false accusationes by letters Ezr. 4.6 Fourthly by force Ezr. 4.23 Fiftly by the Kings edict Ezr. 4.21 Lastly when they could doe no more they hindred them by taunts and mocking if a foxe goe up with his taile he will destroy this worke Nehem. 4.3 yet because the Lord had determined to build it it must be builded the Counsell of the Lord stands sure for ever therefore in Zachary it is compared to Mountaines of Brasse and the gates of hell shall not
a thousand Eccles 2.28 Of men I haue found one of a thousand but I haue not found a woman amongst these thousands The Iewes restraint of multiplying vviues This Law that the King should not multiplie wiues the Iewes restrained it to eighteene wiues they say that David the King had sixteene wiues 2 Sam. 15.16 the King left ten women which were Concubines to keepe the house these Concubines were his wiues and besides it is said 1 Chro. 3.6 that he had six wiues moe in all he had sixteene So Rehoboam had eighteene wiues 2 Chro. 11.21 And they adde farther that David had six wiues before Nathan came to him 2 Sam. 3.13 then the Lord said unto him 2 Sam. 12.8 if that had beene too little for thee I would haue overmore given thee such such things the word is twice repeated here Cahenna ve cahenna quot illae quot illae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twelue moe make in all these eightteene wiues which David might haue had and the Targum paraphraseth that place Deut. 17.17 Ne multiplicet uxores ultra octodecem ne depravent cor ejus and Salomon Iarchi upon Deut. 17. he shall not multiplie wiues aboue eighteene because we finde that David the King had but eighteene wiues Yee see upon what a sandie ground they build this they say that David and Rehoboam brake not this commandement because they contained themselues within the number of eighteene but Salomon who exceeded the number he brake the commandement To multiplie wiues was altogether against the law Multiplying of wiues was against the Law for they two shall be one flesh bindeth him as well that sitteth upon the throne as him that draweth the water and heweth the wood but this to multiply horses and gold is but secundum quid against the Law that is Multiplying of horses not altogether against the Law it is not simply forbidden but onely for unnecessary uses and to put their trust in them but to enable them for the defence of their Countrey and benefit of the Estate that is not forbidden CHAPTER VIII A comparison betwixt Salomons Kingdome and Christs PSAL. 89.2 His throne shall be established as the Moone and shall endure as the Sunne before me DAVID prayed for his sonne Salomon that the Lord would giue his Iudgements to the King and he compareth his Kingdome to the Moone Salomons Kingdome compared to the Moone Simile for as the Moone borroweth her light from the Sunne so he beggeth of the Lord that he would giue light to his sonne Salomon to direct him and as Astrologians obserue that when the Moone is joyned with a bad Planet then her influence is bad but when she is joyned with a good Planet then her influence is good so Salomon in his Government when he was joyned to Idolatry and strange women then there was a bad influence upon his Government but when he tooke the direction from the Lord then his Kingdome flourished There is a stone in Arabia called Selenites Plinius de Gemmis Simile which groweth with the Moone and decreaseth with it when the Moone is in the wane yee cannot see the stone in the perfect colour but when the Moone is at the full then the stone groweth againe to the full so Salomons Kingdome as long as he got light from the Lord it waxed but when he turned once from the Lord it decayed daily Last it was like the Moone the Moone in twentie eight dayes finisheth her course fourteene dayes to the full Salomons kingdome like the Moone in waxing and waning and fourteene to the wane so from Abraham to Salomon fourteene generations then the Moone was at the full then from the end of Salomons dayes untill Zedekiah were fourteene generations and then his Kingdome decayed and waned Salomon the King when he judged Israel he sat in a throne 1 King 10.18 and the King made a great throne of Ivorie and overlaid it with the best gold the throne had six steps and the top of the throne was round behinde and it stood in the porch of Iudgement where he judged the people 1 King 7.7 and there were stayes in each side in the place of the seat and two Lyons stood behinde the stayes The difference betwixt Salomons throne of Ivorie and the brazen scaffold and twelue Lyons stood there sixe on the one side and sixe upon the other upon the sixe steppes and there was not the like made in any Kingdome 2 Chron. 9.17 This throne of Salomon was called Solium Domini because he judged the Lords judgement there and it differed from that pillar which stood in the Temple for that was a pulpit in which they read the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suggestus 2 Chro. 6.13 and it was called Cijor but this throne was called Cisse and it stood in Domo Libani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thronus next adjacent to the Queenes Palace it was made of Ivory which was in great request amongst the Iewes and Salomon alludeth to it Cant. 4.6 Allusion thy necke is like a Tower of Ivorie There were sixe Lyons upon the one side as he went up to his throne and sixe upon the other What the Lions signified on every side of the Throne a Lyon at every steppe these Lyons on every side signified that all the twelue tribes were subject to Salomon and acknowledged him as their King and the two Lyons which stood before the stayes signified that the two tribes Iuda and Benjamin should not depart from Salomon but continue with him and his posteritie to be stayes to uphold his Kingdome which was signified by the garment of Ahija the Shilonite rent in twelue peices ten were given to Ieroboam and two onely left to Rehoboam Salomons sonne 1 King 11. And the Iewes write The admonitioÌ„s which they gaue the King when he ascended to his Throne In Zâ—norenna P. Shophat 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as he ascended upon every steppe or degree to his throne a cryer cryed to him thus upon the first steppe he cryed lo titeh Mishpat judicium ne inclinato wrest not judgement secondly when he ascended upon the second steppe he cryed unto him lo tikir panim personam ne respicit accept no persons in judgement when he ascended upon the third steppe he cryed unto him lo tikahh shohher munus ne recipito take no bribes when he ascended upon the fourth steppe he cryed lo tittang lech asherah non plantabis lucum thou shalt not plant a grove when he ascended upon the fift steppe he cryed unto him lo takim lech matzebah noli erigere statuam set not up a pillar when he ascended upon the sixt steppe he cryed unto him lo tizbahh shor ne macato bovem kill not an Oxe that is sacrifice not to
sufficient Luk. 19.22 Wicked servant out of thine owne mouth will I judge thee Secondly this Amalekite gloried that he had killed Saul and so flattered David and lastly he was an Amalekite against whom the Lord had given out sentence long before that they should all be killed with the sword and the Lord was wroth with Saul for sparing the Amalekites David brake not his oath in causing Shimei to be killed The second thing objected to David is the breaking of his oath in causing Shimei to be killed when he had sworne that nothing should befall him but it was not for his former railing that he was put to death but for his new transgression David saith to his sonne Salomon Habes apud te 2 Sam. 28. that is confine him and suffer him not to goe abroad for he is a mightie man and is able to gather together a thousand of Benjamin 2 Sam. 19.17 therefore Salomon makes him to sweare that he should never goe beyond the brooke Kedron under the paine of death and he most willingly assented unto it yet he brake his oath and went to seeke his fugitiue servant and for the breach of this oath David commandeth to put him to death and Salomon caused to execute him and after his first transgression he is kept in ward here and he is like a fish taken upon the hooke Simile but yet not pulled out of the water to be dressed by the Cookes Object But Salomon layeth to his charge that sin which was forgiven him 1 King 2.42 thou knowest what thou didst to my Father David Answ Both David and Salomon pardoned this sinne but conditionally that he should not fall into a new sinne Shimei had his former fault pardoned conditionally and even as an old Cicatrix being healed if it get a new blow is more dangerous than any other wound so a fault pardoned if the man fall into sinne againe aggravateth the sinne more he was pardoned conditionally onely that he should not transgresse againe Object But it may seeme too great a punishment for so small a fault going but out to seeke his fugitiue servant Answ He was guiltie of treason Shimei how guiltie of treason in setting light by the Kings commandement and he bound himselfe by an oath if he did transgresse As for the killing of Ioab David sinned not in causing Salomon to kill Ioab all the commendations set downe for his prayse are nothing if yee will compare them with his foule offences that which he did for his Countrey maketh him not a good man Ioabs vices his skill in militarie discipline maketh him not a good man but a good warriour and justly he deserved death for he would haue had the Kingdome from Salomon to Adonijah hoping thereby to haue gotten preferment under him He would haue Adonijah to be King as Abner would haue had the Kingdome from David to Ishbosheth and from Ishbosheth to David againe onely for his owne advancement so would Ioab haue Adonijah to haue the Kingdome hoping thereby to get preferment to himselfe therefore he was not to be reckoned amongst the loyall and faithfull Subjects of the King And whereas the vertues are reckoned up wee shall finde moe vices than vertues in him first we shall see him delight to see one kill another He delighted to see men kill others which he thought to haue beene but a sport 2 Sam. 2.14 And looke to his cruell murthering of Abner and Amasa He killed Abner and Amasa he shed the bloud of peace as it had beene in warre and when Abner looked for no such thing he traiterously killed him neither was he a white moved when he was defiled with their bloud when he saw the bloud both upon his girdle and his shooes he gloried in it and he was readie to kill Vrijah at the commandement of the King So he killed Absalom the Kings sonne He killed Absalom contrary to the Kings commandement Wherefore Salomon being a Prince of peace Why Salomon killed Adonijah Ioab and Shimei would not haue his servants turbulent like Ioab but would haue them as Christ would haue his Disciples not to seeke fire from heaven to be revenged upon the Samaritans for then they knew not of what spirit they were Luk. 9.55 Salomon sinned not in killing Adonijah Now for Salomons killing of Adonijah we must not judge rashly of Salomon who had many excellent vertues in him the great vertues which were in him meekenesse Foure chiefe vertues found in Salomon veritie fortitude and justice were the foure Horses as it were which drew his Chariot Psal 45. First Salomons meekenesse in sparing Adonijah his meeknesse he was the Prince of peace and therefore he pardoned Adonijah regnum auâ—picandum a clementia for this procureth the favour of his subjects so David would not kill Shimei in the beginning of his reigne but Rehoboam that would not gratifie the people in the beginning of his reigne his Kingdome prospered not Secondly his veritie if thou be a good man Salomons veritie in keeping his promise to Adonijah a haire of thy head shall not fall to the ground Thirdly his justice when he failed againe Salomons fortitude and justice justly he caused to put him to death Fourthly his fortitude although Adonijah had a great faction which were against Salomon yet he durst be bold to cause to apprehend him so Salomon for Adonijahs second transgression justly caused to execute him and we are not to measure his heavenly wisedome by the morall vertues which are found in Titus and Augustus Adonijah was guiltie of treason How Adonijah was guiltie of treason for he sought Abishaig onely for that end that he might get the Kingdome Secondly he saith that the Kingdome belongeth still to him he was not like good Ionathan who willingly gaue way to Gods ordinance he knew well that the Lord had appointed the Kingdome for Salomon 2 Sam. 7. The sonne which shall come out of thy loynes shall build thy house and succeede in the Kingdome this was spoken after all his other sonnes were borne this aggravated all the rest of his sinnes that he affected the Kingdome his father being yet aliue and although his father was decrepit yet he ruled by his Counsellours and he was not weake in minde now although in bodie Wherefore wee may conclude Conclusion the Kingdome of Iudah to be the best government and still to be preferred before the Kingdome of Israell CHAPTER XI Whether the Iewes might chuse Herod for their King or not DEVT. 17.15 Thou mayst not set a stranger over thee which is not thy brother THe Iewes distinguish those who were Gentiles both by father and mother from those who were borne Iewes Those who were strangers both by father and mother they called them Bagbag by a contraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius Proselyti et Proselyta for Benger and Bengerah that is filius proselyti
proselytae and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those who were Iewes both by father and mother were called Hebraei ex Hebreaes Phil. 3.5 an Hebrew of an Hebrew that is both by father and mother they were Hebrewes and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two sorts of Proselytes The Proselytes that were converted from Gentilisme to Iudaisme were of two sorts if they were newly converted they were called Gerim which the Seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extrantus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabitans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquilinus if they had dwelt long amongst them then they were called Toshibhim inquilini and the Seventie translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say Parishioners such a stranger was Achir Iudith 14. who beleeved in God and was circumcised Those Proselytes who were converted to the faith and continued in the faith of their Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentilis fundamentalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudigena they were called Goignikkere Gentiles fundamentales that is Gentiles who embraced the grounds of Religion and these became Ezrahhim Indigenae When the Proselytes might enter into the Congregation These Proselytes although they were converted yet they might not enter into the Congregation untill the third generation that is they might beare no publicke charge untill that time God himselfe distinguished the Edomite and the Egyptian from other strangers Deut. 23.7 Edomites and Egyptians distinguished from other strangers He will not haue his people to account them as other strangers Thou shalt not abhorre an Edomite because he is thy brother and hence we may see The reasons why Herod might be King why the Iewes might choose Herod for their King First because he was an Idumean their brother secondly because he was the sonne of Parents who were Proselytes Antipar Antipas both Proselytes Thirdly he himselfe was a Iew by profession and standing in the third generation therefore he might enter into the Congregation and they might choose him for their King Herodiani certaine wicked Iewes tooke Herod for their Messias now if Herod had not beene accounted a Iew they would never haue acknowledged him for their Messias The name of a Iew is taken sometimes largely The name Iew taken strictly or largely and sometimes strictly when it is taken largely it comprehendeth all which were Iewes by profession Esth 8.17 many became Iewes Sometimes againe it is taken more strictly for those Iewes who dwelt on the west side of Iordan and they were called Iudaei Hierosolymitani the Iewes that dwelt about Ierusalem Luk. 3.1 Pilate was governour of Iuda and Herod of Galilie Iuda here is strictly taken but sometimes Herod is called King of the Iewes here it is largely taken Mat. 2.1 So the name Gentile is taken sometime strictly The name Gentile taken strictly or largely as Paul applieth it to the converted Gentiles Galat. 2.12 but when Christ said Goe not into the way of the Gentiles Mat. 10.5 Here it is taken largely for all the Gentiles Object But Iosephus calleth Herod but a private man Lib. 14 cap. 11. c. 17. therefore it may seeme that the Iewes never acknowledged Herod for their King and the Iewes said of Herod Quòd non est rex neque filius regis Answ Why Herod was called a private man The reason why he was called a private man was this because he was not descended of the Priests for at that time the posteritie of David carried no sway amongst the people but onely the posteritie of the Priests and whosoever were not Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus terra were called Gnim haaretz populus terrae see Iosephus lib. 14. cap. 12. If yee will respect Herods first descent then he may be called Alienigena and not Iudaeus in his first descent he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and transcriptus and his Kingdome may be called Malcoth Hagerim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reigne of a stranger but because Herods father and grandfather were not altogether strangers from the people of God for they were Edomites and Proselytes therefore he was not reckoned as a stranger but it fell out amongst the Iewes as it did amongst the Romanes and Athenians that those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adscriptitij were alwayes hated of those who were naturall and inbred Citizens So the Iewes hated those who were Proselytes because of the old hatred that was betwixt the Iewes and the Gentiles and they made a Canon amongst them Vt caverent sibi in decimam generationem a Proselytis Conclusion We may conclude this point then that the Iewes might safely choose Herod for their King now being a Iew by profession and descended of Parents who were Iewes by profession and the latter Iewes distinguished not well betwixt Ger and Goi who reckoned Herod ever to be a stranger CHAPTER XII Whether Ishbosheth was a Rebell in affecting the Kingdome or not 2 Sam. 2.8 But Abner the sonne of Ner Captaine of Sauls Host tooke Ishbosheth the sonne of Saul and brought him over to Mahanaim and he made him King over Gilead c. IT may be said of Ishbosheth Their reasons who hold that Ishbosheth sinned not in taking the Kingdome that he was no Rebell in accepting of the Kingdome after his father Saul was dead for first he was his fathers eldest sonne now liuing and by the law of Nations the first borne or he that was in place of the first borne did succeede The first borne by the law of Nations succeeded in the Kingdome Exod. 11.5 and 1 King 2.15 And so amongst the Edomites the first borne succeeded in the Kingdome 2 King 3.27 he tooke his eldest sonne who should haue reigned in his stead and offered him for a burnt offering upon the wall Secondly Ishbosheth had the consent almost of all the people for eleven tribes acknowledged him for their King Thirdly he had good successe amongst his Subjects The successe that Ishbosheth had first in Mahanaim then amongst the Giliadites thirdly amongst the Ashurites fourthly in Izreel fiftly in Iuda and Benjamin and lastly over all Israel 2 Sam. 2.9 Fourthly he reigned seven yeares amongst them and by that it may seeme that it was a setled Kingdome The thing that may be alledged against him is this Object that Mephibosheth was the sonne of the eldest brother and therefore by right should haue succeeded before him But Mephibosheth was a lame man Answ and an impotent creature and was not fit for Government and therefore by right the Kingdome succeeded to Ishbosheth Inst And if it be said that David was appointed King by the Lord we may say that Ishbosheth knew nothing of this Ans and he was in bonafide and moreover David calleth him a righteous person 2 Sam. 4.9 therefore it may seeme that he did not usurpe or affect the
5. so David after he had conquered all his enemies sang the eighteenth Psalme so Revelation 19. when all the enemies of the Church shall bee subdued they shall sing a song of praise to the Lambe who sitteth upon the throne The women did sing the song of victorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The women especially did sing this song and therefore Psal 68.11 it is said great were the company hammebhassheroth of those that published it in the faeminine gender of the women that published it In this song of victory the King is commended that he ascended on high and led captivitie captiue and received gifts or ransomes from the captiues Vers 18. And the Apostle applieth this to Christs victory over all his enemies he ascended on high and gaue gifts to men Ephe. 4.8 And in this song of victory they sung this Carmen amabaeum a song by intercourse I will bring againe from Basan I will bring my people againe from the depths of the Sea Vers 22. They remembered these two deliverances in all their songs of thankesgiving for deliverance first how the Lord delivered them out of the red Sea and secondly that deliverance from Og King of Bashan when he came against them The subject of Deborahs song That song of Deborah Iudg. 5. first containeth a praise to God who gaue the victory Secondly it maketh mention of the instruments which he used in this victory as the starres Thirdly it condemneth those who would not come as Merosh and fourthly it commendeth those who came willingly And lastly a prayer against the enemies of the Church Vers 28. CHAPTER XLIIII Of their Burials GEN. 49.29 And he charged them and said unto them I am to be gathered to my people burie me with my Fathers IN their burials first The circumstances that were used in Buriall we are to consider the place where they buried them secondly the ceremonies which they used at their Burials thirdly the forme of their Tombes fourthly the great charges that they were at in their burials and lastly how they comforted the living after the dead were buried First the place where they buried them The place where they used to bury it was commonly without the Citie In Ierusalem they were buried without the Citie neare the brooke Kedron Mat. 27.53 And many arose and came out of the graues and went into the holy Citie and appeared there so the widowes sonne of Naim was buried without the Citie Luk. 7.12 so the possessed men walked amongst the graues in solitarie places Mark 4.37 And Christ was buried in a Garden without the Citie They buried all of one familie together 1 Sam. 3.1 With whom they were buried they buried the bones of Saul and Ionathan in the buriall of their Fathers so Gen. 33.2 therefore they were said to be gathered to their fathers and David alludeth to this forme when he saith gather me not with the wicked Psal 30. For all the bodies of the faithfull were laid together so are their soules gathered together this is called the bundle of life 1 Sam. 25. The Greeks called those who were not buried with their Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outburied They buried the man and the wife together as Abraham and Sara in the field of Ephron The faithfull were buried together Gen 25. so Iacob and Leah Isaac and Rebecca so Tobias and his wife were buried together Tob. 4.4 And hereby they signified the constancie and loue which should be betwixt the man and the wife and that they died in the same faith therefore the Orthodoxe Church when they died they would not be buried besides Heretickes Sophronius said Noli me tangere haeretice neque vivum neque mortuum The strangers converted desired to be buried with the faithfull They buried strangers in a part by themselues Act. 1.18 this place they called it Kebher galaja sepulchrum exterorum when the strangers were converted to the faith they desired to be buried with the faithfull as Ruth said to Naomi where thou diest there will I die and be buried Ruth 1.17 The Ceremonies in buriall Secondly they used many Ceremonies in their buriall first they fasted 1 Sam. 31.13 2 Sam. 1.12 and they mourned and wept and fasted while even so 2 Sam. 3.34 David fasted for Abner till the Sunne was set Secondly they wept as for Aaron thirtie dayes Num. 20.29 so for Moses Deut. 34.8 so for Saul and Ionathan 2 Sam 1.12 so for Iosia did all Israel mourne 2 Chron. 35.24 Families lamented the men by themselues and the women by themselues Zach. 12.12 so Luk. 23. and the women followed after weeping They mourned and lamented chiefly for their Kings Iere. 34.5 and they will lament thee saying ah Lord they lamented for their King as the widow doth for her husband for the King is the husband of the Common-wealth and when shee wanteth him she is a widow Lament 1. How these words are to be understood he taught them the use of the Bow Such was the lamentation which David made for Saul and Ionathan 2 Sam. 1.18 it is called there the lamentation of the Bow he commanded to teach the children of Israel the Bow it is commonly translated he taught them the use of the bow or to shoot with the bow but this is impertinently cast in in the midst of Davids lamentations that he taught them the use of the bow but it should be this way translated he taught them this lamentation intituled the Bow for it was the manner in old times to giue sundry titles to these lamentations as Fistula Scutum Ovum Ala Securis so Psal 45. Eustatius lib. 4. to the chiefe Musitian upon Shonannim as yee would say upon the lillies the song of the marriage is intituled the lillie Christ is the lillie of the valleyes and his Church is as the lillie among thornes therefore this marriage Psalme is intituled the lillie so the title of this lamentation was Arcus the Seventie translated it well David edidit threnum hunc it is subjoyned that he made this lamentation that he might teach it the children of Israel and Iosephus addeth that the Iewes did diligently learne these Lamentations even unto his time the rest of this Lamentation is set downe in the Booke of the just vers 18. and to translate it he taught them to shoot with the bow were not pertinent for they had skill in the use of the bow alreadie 1 Par. 12. and it was not for vnskilfulnesse in the use of the Bow that the Philistims overcame them When Iosias was killed in the battaile Ieremie made his Lamentations or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him Alexander ab Alexandre lib. 3. Genialium When they buried their dead they had Minstrels Mat. 9.23 who sang the praises of the dead this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the corps were to be carried out they cryed Conclamatum est and they hyred Praeficas mourning
David made out of his owne experience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter when thou art converted strengthen thy brethren Luk. 22.32 these were called Psalmi didasâ—alici The third was Michtam Aurei Psalmi golden Psalmes all the Word of God is like fine gold Psal 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet these Psalmes are called Golden Psalmes because there is some speciall and choyse matter in them so all the word of God is faithfull all to bee trusted yet Paul saith Fidus est hic sermo This is a faithfull saying 2 Tim. 1.15 Having some notable things in it and as all the Ring is Gold yet the Diamond is the most excellent So although all the Word of God be excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet these are most excellent So some are intituled lehazcir Ad recordanduÌ„ to bring to remembrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 38. 70. because they were made in remeÌ„brance of some notable deliverance or of some great benefit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly some are called Psalmes of degrees Psalmeâ— wâ—ich they sang wh n they carried the Arke out of the house of David to the Temple When they brought the Arke from Davids house into the Temple they sang Psal 119. by the way it beginneth with these words Beati immaculati in via and intreateth especially of the Law of the Lord In omnibus versibus Psalmi 119. dempto versu 122. vna harum vndecem vocum invenitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is not a verse in it except onely the 122. verse which hath not some epithet of the Law of God in it as his Iudgements his Word his Statutes his Lawes his Testimonies his Commandements his Precepts his Covenant c And when they entred into the Court of the Gentiles with the Arke they sang the last part of this Psal 119. When they went further to the Court of the people When and where they sung the Psalmes of degrees when they stood upon the first degree they sung Psal 120. which containeth the history of the deliverance of the people out of Egypt And when they stood upon the second degree they sung Psal 121. My helpe commeth from the Lord. When they were upon the third step they sung Psal 122. I was glad when they sayd unto mee let us goe into the house of the Lord. So they sung a Psalme upon every step as they ascended and upon the eight step when they beheld the excellent buildings of the Courts of the Levites they sung Psal 127. Except the Lord build the house they labour in vaine that build it When they entred into the Court of the Priests they sung Psal 128. Vide Villalpand in Ezek. 40.28 And upon the last step they sung Psal 134. Blesse yee the Lord all his servants which watch by night in the house of the Lord. The people might goe no further then the Priests went forward with the Arke into the Temple and when they entred into the porch of the Temple they sung Psal 118. vers 19. Open to me the gates of righteousnesse When they were standing in the porch they sung these verses following The Psalmes which the Priests sung when the Arke entered into the Temple and into the holiest of all This is the gate of the Lord into which the righteous shall enter When they were in the midst of the Temple they sung the 22. verse I will praise thee for thou hast heard mee and art become my salvation and when the Arke entred into the holiest of all they sung Psal 24. The inscription of the Psalmes which we understand not are eyther Notes of Musicke or Instruments of Musicke Some inscriptions are Notes or tunes of Musicke Notes of Musicke or common Tunes with which the Psalmes were sung are these Gnal muth-labben Psal 9. gnal sheminith Psal 6.12 gnal aijeleth Shahar Psal 22. gnal Ionath Elem Rechokim 56. Altaschith 57. 59. 75. gnal shushan Eduth 60. gnal shoshannim 45. 69 gnal shoshannim Eduth 80. gnal Mahalath Leannoth 88. Some inscriptions are instruments of Musicke Instruments of Musicke are these Neginoth 4. 6. 41. 54. 67. 76. Nehiloth 5. gittith 8. 81. Mahalath 53. The Iewes who live now understand not the musicke nor musisicall instruments which were of old The Instruments of musicke set downe Psal 150. none of the Iewes themselves can distinguish them and they are ignorant of all these sorts of Musicke now but wee are to blesse God that the matter contained in these Psalmes may be understood by the Church Psalmes are divided according to the time The Psalmes againe were divided according to the time when they were sung some were sung every morning as Psal 22. at the morning sacrifice So Psal 92. was sung upon the Sabbath So at the passeover they sung from Psal 112. to vers 19. of Psal 118. and this was that hymne which Christ and his Apostles sang at the passeover Matth 26.30 And when they had sung an Hymne they went out into the mount of Olives Psalmes divided according to their subject The Psalmes were divided also according to their subject The first booke of the Psalmes intreateth of sad matters the second of glad the third of sad the fourth of glad the fift of glad and sad matters Psalmes which concerne Christ There are some Psalmes which concerne Christ in his Natures and Offices His Natures as Psal 110. The Lord sayd to my Lord c. His kingly authority as Psal 2. His priestly office Psal 110. Thou art a Priest for ever after the order of Melchizedek So his passion Psal 22. So his buriall and resurrection Psal 16. and his ascension and glory Psal 118.25.26 when David was crowned King the people cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anna Iehova hoshignah na anna Iehova hatzlihhah na Save now I beseech thee O Lord O Lord I beseech thee send now prosperity that is we beseech thee O Lord to save the King and to prosper him And the Priest sayd Blessed bee bee that commeth in the name of the Lord we have blessed you out of the house of the Lord. This prayer is applyed to Christ Matth. 21.9 Hosanna filio David they contract these three words Hoshignah na anna in one word Hosanna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Hosanna to the Sonne of David id est contingat salus filio David in altissimis they wished not onely prosperity and safety in the earth here Vetum hosanna pacem gloriam comprehendit but all happinesse to him in the highest heavens Luk. 19.28 There are some Psalmes which concerned Davids particular estate in his persecution by Saul by Absolon c. In his sickenesse in his adversity Psalmes which concerned David In his prosperity how he fell in adulterie and repented Psal 51. how he dedicated his house to the Lord Psal 30. how he purged his house of wicked
the pledge of Gods presence to the Iewes and sanctified the places where it came as Salomon sayd The places are holy whereinto the Arke of the Lord hath come 2 Chro. 8.11 yet it was but the furniture of a worldly sanctuary Heb. 9.1 and under the Gospel to be done away that men should say no more the Arke of the covenant of the Lord at that time they shall call Ierusalem the throne of the Lord Ier. 3.16 the Church then shall be his Arke and he shal sit upon it because it shall be sanctified all shal have accesse to the holiest EXERCITAT V. Where they worshipped when the Arke and Tabernacle were separated A ceremoniall appendix of Command 2. 1 King 3.4 And the King went to Gibeon to sacrifice there for that was the great high place a thousand burnt offerings did Salomon offer upon that Altar MOyses Tabernacle was removed from Shilh The Tabernacle removed from Shilo after the Arke was taken out of it Psal 78.60 He refused the Tabernacle of Shiloh and it seemeth to have beene transported at that time when the Arke was taken out of it and the Philistims had overcome the Israelites 1 Sam. 4.11 It was removed from Shilo Iere. 17.12 But goe yee now into my place which was in Shilo where I set my name at the first and see what I did to it and Psal 78.67 Moreover he refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim but he chose the Tribe of Iudah the Mount Sion which he loved that is hee rejected Shiloh which stood in the Tribe of Ephraim and the Tabernacle of Ioseph because Ephraim was Iosephs sonne The Tabernacle was transported from Shiloh to Nob The Tabernacle caried to Nob. a Citie of the Priests unto which David did flie from thence it was transported to Gibeon a Citie in the Tribe of Benjamin where it remained untill Salomon brought it to Ierusalē 2 Chro. 1.3 And Salomon al the Congregation with him went unto the high place which was in Gibeon Salomon brought the Tabernacle to Ierusalem for there was the Tabernacle of the Congregation of God which Moyses the servant of God had made in the Wildernesse From thence Salomon brought the Tabernacle of the Congregation into the Temple of the Lord 2 Cor. 5.5.6.7 And the Priests brought the Arke of the covenant of the Lord unto his owne place but the Tabernacle as the Hebrewes say was layd up without any more use Quest When the Arke and the Tabernacle were separated whether might they worship in any other place then before the Arke or the Tabernacle Answ Who might sacrifice in other places then at the Arke or Tabernacle These who had an extraordinarie warrant as Salomon David and such sacrificed in other places as Samuel sacrificed at Rama and David built an Altar in the threshing floore of Arauna the Iebusite and sacrificed there and the Hebrewes say Aram privatam non esse licitam nisi Prophetis Sometimes the sacrifice Priest and place are changed In extraordinary sacrifices yee shall see sometimes the place onely changed as in Samuel and Davids sacrificing sometimes the Lord changed the place the sacrifice and the Priests he changed the sacrifice when Gideon had prepared a Kid for a feast to the Angell the Kid was onely to bee offered in a sacrifice for the sinne of the Prince Gideons sacrifice Leviticus 4.2 yet hee offered the Kid here then no sacrifice was boiled before it was offered but this was boiled first and then offered then he offered the bread for the meat offering and the broth for the drinke offering and the Priest was changed the Angell was the Priest and Gideon was the Levite and last the place was changed The Lord who is the lawgiver and giveth lawes to men and not to himselfe he may change time place and person as he pleaseth Quest What are we to thinke of Salomons sacrificing in Gibeon 1 King 3.3 And Salomon loved the Lord walking in his statutes as David his father onely hee sacrificed and burnt incense in high places Answ Salomon sacrificed upon the brasen Altar which was in Gibeon as his father did 1 Chr. 1.30 Salomon sinned not in offering in Gibeon this is not set downe as a blemish to Salomon as if he had done any thing otherwise then his father for he loved the Lord and walked in his statutes as his father David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est particula restrictiva non exclusiva vel exceptiva and rak here is not particula exceptiva vel exclusiva but onely restrictiva that is he sacrified in no other places but onely in the place where hee saw his father sacrifice Quest. What are we to thinke of the peoples sacrificing in the high places before the Temple was built 1 King 3. onely the people sacrificed in the high places because there was no house built unto the name of the Lord in those dayes Answ Three sorts of those who sacrificed before the Temple was builded Some answer that there were three sorts of those who sacrificed in those dayes first those who sacrificed to the true God in a place appointed by him secondly some sacrificing to the true God but in a place not appointed or allowed and thirdly some sacrificing to Idols in a place not appointed by him and they make the people sacrificing in high places because the Temple was not built yet to be worshippers of the second sort The high places in the Scriptures usually are taken in an evill sense but if we shall looke in what sense the high places are taken usually in the Scriptures we shall finde that they signifie a place where they worshipped false gods Quest What Altars are these Psal 84.3 which David speaketh of when he saith yea the Sparrow hath found a house and the Swallow a nest for her selfe where she may lay her young ones even thine Altar Seeing no uncleane thing was permitted to enter within the Temple and the Hebrewes write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhibens corvum that there was cole gnorebb a scar-crow set up upon the Temple to fright the foules that they might not come neare it Answ What Altars are meant that David speaketh of By the Altars here are meant the Altars which were built in the high places to the Lord by the Prophets before the Temple was built for as yet Salomons Temple was not builded or it may be sayd that David spake this by the spirit of prophesie of the Altars in the time of the captivitie when the Swallowes built their nests in the ruins of the Altars Quest What Altars doth Elias meane of when hee saith they have destroyed thine Altars seeing now there were no Altars in the high places which were the Lords Altars Answ They have destroyed thy Altars that is all the meanes of thy worship By Altars is meant the meanes of Gods worship or if we take
the Altars literally it may be understood of those Altars built by the Prophets extraordinarily after the Temple was built as Elias built an Altar in mount Carmel The Iewes adde farther that all the times that they sacrificed upon these Altars they sacrificed a female and not a male 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 7.9 vajagnalehu obtulit ipsum but the critickes of the Iewes the Masoreth readeth it vajagnaleah that is they offered a female upon these Altars and not a male It was a fault to offer in the high places after the Temple was builded Offering of sacrifice upon the high places was found fault with after the Temple was built Iehosaphat is blamed for this that he tooke not away the highplaces 1 King 22.43 and likewise Asa 1 King 15.14 because he tooke not away the high places but the Lord commended Ezekiah much for taking away the high places yet Rabsache blamed him for taking away these high places and Altars Esay 36.7 Conclusion The Conclusion of this is the Lord by degrees withdrew his typicall presence from the Iewes first he separated the Arke and the Tabernacle secondly the Arke from the Temple thirdly hee destroyed the Temple that they might looke onely to him who was both the Arke the Tabernacle and the Temple EXERCITAT VI. Of the situation of the Citie of Jerusalem A ceremoniall appendix of Command 2. Psal 48. Beautifull for situation the joy of the whole earth is mount Sion on the sides of the north the City of the great king IErusalem was compassed about with Hils and Valleyes the Hiles were Gareb Calvarie Gihon Aceldamae The Hils compassed Ierusalem Olivet the Valleyes were the Valley of dead Carkases Tyropaeum the Valley of Iehosophat or hinnon or the Kings dale The Citie it selfe stood upon foure Hils The Hils upon which Ierusalem stood Sion towards the south Akra towards the north upon which Salem stood Moriah betwixt Sion and Akra and Bezetha betwixt Akra and Moriah and betwixt Sion and Moriah lay the great gulfe of Millo Vpon every one of these hills there is some notable thing to be observed Some memorable things done on every one of the Hils upon mount Gareb all the Lepers were put therefore it is called the hill of Scabbes Iere. 31.39 upon mount Calvarie Christ was crucified upon Gihon Salomon was anoynted King In Aceldama was the potters field which was bought with the price of the just one for the buriall of strangers Amos 2.6 Act. 1.19 upon mount Olivet Christ was taken up to Heaven Vpon mount Sion stood the fort of the Iebusites The Citie of David stood in Sion which David taking in afterwards called it the Citie of David there he built his house In mount Akra stood the old Citie Salem where Melchizedeck dwelt and it is called Akra from hakkara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obviam veniens obviam venit because there hee met Abraham and blessed him when he returned from the slaughter of the Kings In mount Moriah Abraham would have offered his sonne Gen. 14.19 Vpon mount Moriah Abraham would have offered his sonne Isaac Gen. 22 and here the Angell stood with a drawne sword in his hand above the threshing floore of Arauna the Iebusite and upon this mount afterwards was the Temple of Salomon builded The new towne of Ierusalem stood in Bezetha called the upper Mercat In Bezetha was builded the new towne of Ierusalem called forum inferius in respect of forum superius that was in Sion To the north of Bezetha and Akra stood the new towne builded by Hezekiah which he compassed round about with a wall called murus tertius for the first wall was builded by David round about Sion even to the Sheep-gate the second wall was builded by Salomon round about Bezetha and joyned with the first wall at the Sheepe-gate the third wall was builded by Hezekiah joyning it to the old wall of the City Salem and compassed round about mount Akra to the water gate where it joyned with the second wall The gulfe Millo Millo was a deepe gulfe lying to the north of Sion to the south of Moriah this gulfe Salomon filled up when he builded his owne house the Queenes house and the house of Lebanon Mount Sion in which the City of David stood was called the upper towne and the rest that were towards the north of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem superior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem inferior Salem and Bezetha were called the nether towne and to this the Apostle alludeth Gal. 4.25 Ierusalem which is beneath and Ierusalem which is above Ierusalem which is above signified anogogicallie the triumphant Church but allegorically the free children begotten within the covenant of grace and Ierusalem below signified the children of the bond woman and for this cause it is put in the duall number Ierusalaijm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it consisteth of two Cities which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Iacobs armie is called mahanaijm consisting of two armies one heavenly another earthly to these two Salomon compareth the Church Cant 6.13 what will yee see in the Shulamite as it were the company of Manaham or two armies shee consisted partly of Citizens in the triumphant Church and partly of Citizens in the militant Ierusalem is sometimes called Sion Ierusalem is sometimes called Sion and sometimes Moriah and sometimes Moriah and Sion is called the hill of God Psal 68.15 that is an excellent hill for the Hebrewes wanting the superlative they supply it by adding the name God by which they understand that which is most excellent and great in that kind Psal 80.11 The trees of it were like the Cedars of God that is excellent Cedars So 1 Sam. 18.10 the evill spirit of the Lord came upon Saul that is a very evill spirit So Ierusalem is called the daughter of Sion that is Sion herselfe as the Sonne of man that is a man When Ierusalem and Sion are set together Ierusalem and Sion put together for the more earnest expression they are so to be understood as a repetition of the selfe-same thing for the more earnest expression as Zach. 9.9 O daughter of Sion O daughter of Ierusalem here the explaining of the one word by the other carieth a great weight with it So Psal 92.9 For loe thine enemies O Lord for loe thine enemies O Lord shall perish that is they shall surely perish Moriah is also taken for all the hils whereupon the City stood Gen. 22.2 Goe to the Land of vision that is Moriah taken largely for all the hils in Ierusalem to the land of Moriah but Abraham seeing that excellent vision vers 14. of which Christ spake Ioh. 8.56 Abraham rejoyced to see my day he appropriated the generall name particularly to this mountaine and called it Moriah Quest How is David sayd to bring the head of Goliah to Ierusalem 1 Sam. 17.54
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
Pentecost the full Harvest was gathered in their first Harvest was of their Barley of their basest Graine onely but the full Harvest of their best Graine the Wheate was at the Pentecost Christ said Ioh. 4.35 Say ye not Allusion there are foure Moneths and then commeth Harvest Behold I say unto you lift up your eyes and looke on the Fieldes for they are white already unto Harvest But although the Harvest was great yet there were few Labourers Mat. 9 37. Here is an excellent allusion betwixt the Pentecost when their Cornes were ripe being the time of their full Harvest and the comming downe of the Holy Ghost for at the Pascha there was little Harvest but at the Pentecost all the regions were white so before the holy Spirit came downe there was but a small Harvest but when the Holy Ghost came downe The Apostles gathered that which the Prophets had sowne there was a plentifull and a great Harvest and at the Pentecost they gathered that which the Prophets had sowen Iohn 4.38 Yee reaped that wherein yee bestowed no labour Christ is called the first fruits from the dead Christ the first fruits from the dead 1 Cor. 15.20 as a handfull of the first fruits sanctified the whole field of Corne that was growing so Iesus Christ the first fruits from the dead sanctifieth all those who are lying in the Grave to rise againe by his power even when they are in the dust of death Psal 22.15 The day of the Pentecost was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pentecost had but one holy day as the last dayes of the Passeover and the feast of Tabernacles were called gnazereth holy dayes there was but one holy day of the Pentecost but the first and the last dayes of the other great feasts were both holy and yet the Pentecost was the most excellent Feast of all for then the Comforter came and the gift of the Holy Ghost came downe plentifully upon the Church Lastly observe the phrase Act. 2.1 When the dayes of the Pentecost were fulfilled The Scriptures speake of things as done whâ—n they are but in the act of doing that is fulfilling So Ier. 25.12 And it shall come to passe when seventy yeares are accomplished that I will punish the King of Babylon and that Nation saith the Lord Seventy yeares were not coÌ„plete here for in the seventieth yeare they returned from the captivity so here when the dayes of the Pentecost were fulfilled that is upon the very day of the Pentecost when it was fulfilling This word gnazareth is usually restrained by the Iewes to the last of the Pentecost and it is translated by the Seventy Amos 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Paul useth Heb. 12.23 for a generall Assembly EXERCITAT XXI Of the Feast of Tabernacles A ceremoniall appendix of Command 4. Levit. 23.33 And the Lord spake unto Moses saying Speake unto the children of Israel saying The fifteenth day of of this seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. God instituted many things to put his people in memory of his judgements and mercies THe Lord would not have his people forgetfull neither of his mercies nor of his judgements of his mercies Therefore he commanded them to keepe the Passeover in remembrance of their deliverance out of Egypt he gave them the Law fifty dayes after they came out of Egypt therefore hee would have them to keepe the Pentecost he fed them with Manna therefore he commanded the pot with Manna to be reserved they dwelt in Tabernacles or Boothes all the time that they were in the Wildernesse therefore he commanded them to keepe the feast of Tabernacles lest they should forget his benefits Psal 103 2. Forget not all his benefits So he will not have them forget his judgements therefore he commanded the Censers of Nadab and Abihu to be nailed upon the Altar to be a memoriall unto the children of Israel Num. 16.39.40 The feast of Tabernacles was instituted why the feast of Tabernacles was instituted to put them in remembrance that they were but Pilgrimes in the Wildernesse and had not a permanent dwelling there Their first station in the Wildernesse after they came out of Egypt was Succoth a Boothe or a Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum Tentorium est etiam proprium nomen loci a tiguriissic dicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit obtexit and they had fortytwo Stations in the Wildernesse from the first to the last and all this time when they were in the Wildernesse they had nothing to dwell in but Tents and Boothes so that here they were but Pilgrimes upon the earth as their fathers were before them Psal 39.19 Because our life is a pilgrimage therefore David saith I am tossed up and downe as the Locust Psal 109.23 The Locust is now here now there so is the life of man tossed to and fro and Micah saith Arise and depart for this is not your rest Micah 2.10 Observe how the Lord doth Minister comfort to his people shewing them a sure dwelling Comforts which God giveth to his children dwelling in their tabernacles here and a place of rest for their transitory Tabernacles we dwell in thesâ— bodies but as in a Tabernacle but this is our comfort 2 Cor. 5.1 We know that if our earthly house of this Tabernacle were dissolved we have a building of GOD an house not made with hands eternall in the Heavens When the Patriarches dwelt in Canaan they dwelt in Tents and Tabernacles Heb. 11.9 But their comfort was They looked for a City which hath foundations whose builder and maker is God Heb. 11.10 When they travelled in the Wildernesse with the ambulatory Arke this Tabernacle the Lord refused and his glory departed from it but in place of it Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dwelt amongst us as in the Tabernacle of his flesh Ioh 1.14 where the Shecinah or Divine Majesty dwelleth for ever This was the Tabernacle which the Lord made and not man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.9 Lastly although the grave be called domus saeculi mans long home Eccle. 12.5 Yet our bodies doe rest there but as in a Tabernacle for a while Act. 2.26 Our bodies rest there but for a short time and he hath prepared another City for us to dwell in This feast of Tabernacles was said to be kept seven dayes Levit. 23.34 And the Evangelist saith Vpon the last and great day of the feast Iesus stood up Ioh. 7.37 This was the most solemne day of the feast this day they kept festum laetitiae legis the feast of joy because they ended the reading of the Law this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the next Sabbath they called Sabbath berefith because they began againe to read the booke of Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they read three Haphtaroth or Sections that day the first was Haphtaroth elle pekudi
a man accursed There were three things which did accompany him who was hanged upon a tree first shame secondly paine and thirdly a curse First The death of the Crosse an ignominious death it was a most ignominious and a shamefull death Num. 25.4 Take the Princes and hang them up before the Sun that is publickly the Seventy translate it paradigmatize them and make open spectacles of shame and Suidas saith when any dyed an infortunate death they put a crosse upon his grave and Plinie reporteth that the Romans set up certaine Crosses where upon they did hang those dogges which gave no warning when the Gaules did scale the capitoll they counted this sort of death a dogges death therefore Seneca called it stipem infamem and others called it lignum infoelix and because it was such an infamous kind of death therefore the Christian Emperous changed Crucem in furcam in honor of Christ because he was hanged upon the Crosse they would have it no more used and Cicero said it was an hainous thing to bind a Citizen of Rome a villanie to scourge him and in a manner parricide to kill him what shall it be then to hang him upon a crosse This death of the crosse was a most painefull death Psal 22.14 All my bones are out of joint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disparant s omnia ossa mea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit disiunxit in the Hebrew it is Hithpardu are sundred this was but the outside of the paine but if we shall consider what was the paine and griefe upon his soule then we may say was there ever griefe like unto his griefe Lament 1.12 Lastly the death of the Crosse was a most cursed death When the Iewes object to us as the greatest opprobry that we worship Christ crucified who dyed such a cursed death we should rejoyce in this and count it our greatest happinesse that he was made a curse for us hanging upon a tree for his lifting up upon the Crosse draweth many to him Ioh. 3.14 And Bernard said well Non pigeat videre serpentem pendentem in lign◠si vis videre regem in solio residentem let us observe how the theefe beleived in Christ when hee was hanging upon the Crosse if Esay beleived he saw the Lord sitting upon a throne Esay 6.1 If Moses beleived he saw the Lord in a flame Exod. 3.2 If the three Disciples beleived they saw him betwixt Moses and Elias and his face shined Matth. 17. but the theefe saw him hanging upon a tree and betwixt two theeves and not betwixt two Prophets he saw him not sitting upon his throne but hanging upon the Crosse and yet he beleived in him The conclusion of this is blessed is he that heareth the Word of God and doth it Luc. 11 20. EXERCITAT XXXIIII Of the Jewes Logicall helpes for the understanding of the ceremoniall Law FRom the excellency of the cause they gathered the excellency of the effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bezaleel and Aholiab were extraordinarily gifted to worke all manner of worke in the Tabernacle Exod. 31.2 and the women who spunne the Curtaines of the Tabernacle were wise hearted women Exod. 35.25 Therefore the Tabernacle was a most excellent worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa prima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa causarum The materiall cause of the Temple So the curious Artificers of Tyrus wrought in the Temple therefore it was an excellent worke God himselfe was Hael hisibba harishona or Sibboth hasibboth causa causarum The materiall cause of the holiest of all was gold the Holy place the Vessels of it Gold and Silver and in the outer Court the instruments serving for it were of Brasse there were none of the instruments which served in the Tabernacle made of iron the materiall cause of the most of the Temple was of the Cedar of Libanus and therefore the Temple is called Lebanon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa materiali◠Zach. 11.1 And this they called Sibbah Homerith The formall cause of the Tabernacle was that which the Lord shewed to Moses in the mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causa formalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causa finalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab effectis so that of the Temple which was shewne to David and this they called Sibbah Tzurith The finall cause was that the Lord might be worshiped there and this they called Sibbah Tachlith From the effects this they called Mesubbabh nothing that fermented might be in a sacrifice therefore honey is forbidden in a sacrifice because it fermenteth Exam. 2. that which was uncleane defiled so that which came of an uncleane thing defiled therefore they gathered that there could bee no silke in the Tabernacle because it came of an uncleane worme Byssus was that fine linnen of Egypt and not that which wee call silke and Xylinum was the wooll of the tree which we call Cotten and not silke So they say the Elephants tooth or Ivory none of it was in the Tabernacle because the Elephant was an uncleane beast yet Solomons throne was made of it Subjectum Nosheh they say that Canaan was more holy than other lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subjectum therefore they who dyed out of Canaan dyed in a polluted land Amos 7.17 Againe in Canaan townes were more holy than the rest of the land for they put the Lepers out of their Cities and they buried not their dead in them Then Ierusalem was more holy than the walled townes for they eate the light holy things there and the second tithe within the wals of it then the chel or rampire was holier than that for no Heathen or he that was defiled by the dead might enter within that Then the womens Court holier than that for none that was washed from their uncleannesse might come there before the Sunne set Levit. 15.6 The Court of men holier than that for none that brought his offering for attonement though otherwise he was not cleane might come there Levit. 12.6 7. and 14.9 10. The Priests Court was holier than that for no Israelite might come there save in the time of their necessities for imposing of hands or for attonement betwixt the Porch and the Altar was holier than that for none that were blemished or bare-headed might come there The Temple holier than betwixt the Porch and the Altar none came there but he that had his hands and his feet washen And the Holiest of all was more holy than that for none might enter in there except the High Priest once in the yeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adiunctum Adjunctum Nashu Example Levit. 13. verse 55. the leprosie amongst the Iewes was knowne by the colour of the scab if it was blacke then it was dry and he was whole if it was alba-subrufa white reddish he was to be shut up for seven dayes If it was adamdam subrufa more tending to red than he was shut up other seven dayes
life to come this relation ceaseth And we shall be like the Angels of God who neither marry nor give in marriage We shall be like the Angels of God Our condition in the life to come shall be perfect Marke the perfection of our condition and estate in the life to come above our estate and condition here our estate and condition here is twofold either our estate after our fall or our estate in innocency we stand in need of many things after our fall that we needed not before our fall after our fall we have need of cloathes to cover us of Physicke to cure us of sleepe and rest to refresh our wearied bodies and a thousand such before the fall we had need of meat and we had need of marriage for man was not to live in Innocency here for ever and therefore had need of children to succeed him to continue his generation but in the life to come we shall stand in need of none of these things whereof we stood in need either in our first estate in innocency or after the fall This Doctrine serveth to reproove Turkes Iewes Chiliasts Epicures and such as imagine the life to come to be after the condition and estate of this life that men shall be there in pleasant Gardens have great Feasts weare gorgeous apparrell by imagining no higher of heavenly things and estate in the life to come than of earthly things below here like unto little children the highest things that they can imagine of are sweetnesses or those things which delight the taste but we must have transcendent thoughts wheÌ„ we think of heaven those things which the eye never saw the eare never heard nor entred into the heart of man are laid up for his children in the life to come 1 Cor. 2.9 there our meat and our drinke shall be to doe the will of our God we shall not stand in need of marriage there because we shall continue for ever In this life marriage is necessary to continue our kind because we are mortall here wee live in our mâ—â—â—ers bâ—lly We have three mansions this is our first mansion we live in the world this is our second mansion and we live in heaven that is our third mansion If it were possible that a child could imagine or thinke any thing in his mothers belly and should conceive the estate of the perfectest man upon earth when he is lying in his mothers belly wallowing in his blood breathing by the Navell were not this a false and a base imagination a thousand times greater difference is there betwixt our estate here and our condition in the life to come therefore to measure the life to come by our condition here is great folly We shall be like the Angels of God Great difference betwixt our condition in this life and our estate in the life to come Here the Iesuites fall into the commendation of single life that it is Angelicall but they distinguish not our condition in this life and our estate in the life to come this single life shall make us like the Angels but in this life it makes us not to resemble the Angels for men here marry and give in marriage they marry here for the continuance of their kind which they need not in the life to come they marry here for the avoyding of Lust and fornication but in the life to come they shall not be subject to this and therefore neede no marriage We shall be like the Angels of God How the Angels are describeâ— cap. 1. The creatures which are most perfect are the Angels and the perfection of man is to imitate them the Angels are described by the Prophet Ezek. c. 1 with the face of a man with the Crest of a Lyon with the wings of the Eagle and the foote of the Oxe First with the face of a man to signifie their understanding for of all visible creatures man is the most understanding Secondly they are described with the Crest of a Lyon for their strength Thirdly with the wings of the Eagle for their swiftnesse and lastly with the foote of the Oxe for their obedience would ye then describe an Angell He is a creature most wise most strong An Angell what most swift and nimble and most obedient and yee have the proofe of this first of their wisedome the woman of Tekoah said to David And my Lord is wise according to the wisdome of an Angel of God 2 Sam. 14.26 And for their strength ye see how one Angell killed an hundreth fourescore and five thousand in one night in Senacheribs host 2 King 19.35 and for their swiftnesse ye have example in the Angell who in one night killed all the first borne in Egypt Exod. 12.29 and for their obedience they are so ready to obey the Lord that they are made a paterne and example to us Matth. 6.10 Thy will be done in earth as it is in heaven We should doe his will upon earth as they doe if in the heavens that is most willingly And now to make use of this for the Ministery the Ministers are called the Angels of the Lord Reve. 3. because they should resemble most the Angels First The Angels behold the Face of God continually Matth. 18 10. and they desire with stretched out neckes to behold the mystery of the incarnation 1 Pet. 1.12 If they desire to see the face of God in his Word as the Angels doe see his face in glory and have an earnest desire to understand the mysteries of salvation then they are like the Angels and may bee called Angels Secondly they are the Angels of God because they cary the message of the Lord and therefore they should speake nothing but the Lords message unto the people Hag. 1.13 Then spake Haggai the Lords messenger in the Lords message unto the people Thirdly The good Angels keepe the Saints in all their wayes Psal 91.12 For hee shall give his Angels charge over thee to keepe thee in all thy wayes lest thou dash thy foote against a stone So should Ministers keepe the people committed to their charge they should beware to cast in offences either by erronious Doctrine or scandalons living to offend the weake that they dash not their foote against them Fourthly The Angels doe separate the good fish from the bad And sever the wicked from amongst the just Matth. 13.49 So should Ministers strive to separate notorious vile sinners from amongst the righteous and then they shall resemble the Angels yea they shall become the Lords mouth in so doing Iere. 15.19 If thou take forth the pretious from the vile thou shalt be as my mouth Of Satans accusation of Joshua the High-Priest Zach. 3.1 And he shewed me Ioshua the Highpriest standing before the Angell of the Lord and Satan standing at his right hand to resist him c. IN this Chapter are set downe the benefits wh ch God bestowed upon his Church after she returned from
the captivity and first what he did for Ioshua the Highpriest as a type to Vers 8. Secondly what he did for the Church in the three last verses In the type againe these things are to be considered First how Christ our Advocate taketh the defence of Ioshua against Satan Vers 2 and then how he pardoneth him of his sinnes and sanctifieth him vers 3.4.5 and lastly the promise which Christ the Angell of the covenant maketh unto him if he walke in his wayes Vers 6.7.8 The accuser is Satan the accused is Ioshua and the defender is Christ Satan the accuser is described by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan Adversarius saluti hominum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversari odio â—â—bere hee is called Satan that is qui intestino odio prosequitur who hath a deadly hatred against the sonnes of men the place where he stood when he accused was at Ioshua's right hand for it was the manner of the accusers amongst the Iewes to stand at the right hand of the party accused when they did accuse Psal 109.6 The accuser stood at the right hand of the party accused Let Satan stand at his right hand and when he shall be iudged let him be condemned The thing which he accused him of was because hee stood in filthy apparell before the Lord. The opinion of Hierome concerning Ioshua Hierome is of this mind that Ioshua the Highpriest married a strange woman contrary to the Commandement of the Lord as the rest of the Iewes did Ezr. 10.18 And he holdeth that Satan did accuse him justly here because he had married a stranger as well as the rest but we are rather to incline to Ionathan the Paraphrast in this who Paraphraseth it thus Filios habebat qui duxerant uxores non convenientes sacerdotio hoc est alienigenas ipse vero non corripiebat eos that is hee had sonnes who married wives who were not lawfull for the Priests to marry and yet he reproved not them this may seeme rather to be the cause for which he was blamed as we may see Ezr. 10.18 And amongst the sonnes of the Priests there were some that had taken strange wives namely of the sonnes of Ioshua the sonne of Iozedek and it was for this that his priestly Garments were stained And he shewed me Ioshua Foure things are to be considered in this name Ioshua First that Ioshua was called Hoshea and Moses changed this name and called him Iehoshua and the Greekes called him Iesus Act. 7.45 The opinion of the Iewes concerning the change of Ioshua's name The Iewes say that the letter jod ×™ was taken from the name Iehova and was put to Hoshea and then he was called Ioshua as the letter he ×” was taken from Iehoua and put to Abram and then he was called Abraham but if this their observation were true then it should follow that when the Lord tooke the letter jod ×™ from a name that it should be for the disgrace of the person as Sarai the Lord changed her name and called her Sarah this change was for the credit of Sarah and yet jod ×™ was taken from it before she was my princesse but now she is a princesse simply when Davids incestuous sonne Amnon was called Amminon 2 Sam. 13.2 Was the letter jod added for his credit No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reason why this name was changed was this to signifie the authority which the Lord had over him for the imposition of new names signifieth authority in him that imposeth as Ioseph's name was changed by the King of Egypt and he was called Zaphnath-paaneah To impose or change a name a signe of authority Gen. 41.45 So Eliacim's name was changed by Pharao Neco he was called Iehojakim so Ananias Misael and Hazarias their names were changed in Babel so Simon 's name was changed into Peter Iacobs name was changed into Israel So this name Hoshea was changed into Ioshua Num. 13.16 and Revel 2.17 To him that over commeth I will give a new name Secondly Moses gave him this name by the Spirit of God either foreseeing that he should be his successor and save the people from their enemies the Canaanites or praying for him that the Lord would save him from the wicked spyes as Salo. Iarchi saith Thirdly the Seventy translate this name Ioshua alwayes Iesus Whether may this name Iesus be given to any in the Church now as Colos 4.11 Quest Salute Iesus which is called Iustus This name Ioshua contracted into Iesus by the Greeks Answ was an usuall name amongst the Iewes but now when it is appropriated to Iesus none may bee called Iesus but Christ himselfe for he both preserveth alive and giveth life the Hebrewes take vivificare vel in vita conservare vel vitae restituere Num. 22.33 so Num. 31.15 Num vivificastis omnem foeminam have ye kept the women alive so Luc. 13.34 Ioshua might have done this but vivificare is vitae restituare to restore to life againe and this Ioshua could not doe but Iesus who quickeneth the dead and restoreth them to life againe 1 Cor. 15.22 And Satan standing at his right hand The right hand was the chiefe place for the understanding of this situation amongst the Iewes marke first How to understand the situation at the right hand when three are going together or sitting together he that is in the middle place is in the chiefe place he that standeth upon his right hand is in the second place and he that standeth on his left hand is in the third place and in this sense we are to understand these places Hee shall set the sheepe at his right hand and the goates at his left hand Matth. 25.33 Christ is in the highest place the sheepe in the second place and the goates in the third so the mother of Zebedees children Matth. 20.21 desired that one of her sonnes might stand at Christs right hand and another at his left hand Christ is in the highest place hee that stands at his right hand in the second place and he that stands at the left hand is in the third place Secondly when the most eminent person sitteth he that sitteth at his right hand is in the second place Example Salomon sate upon a throne and his mother at his right hand 1 King 2.19 Salomon was in the first place and his mother in the second So Christ sitteth at the right hand of the father that is in the second place next to the father for we cannot imagine that Christ as mediator sits above his father The right hand is the more excellent being compared with the left Thirdly when the two hands are compared together then the right hand is the more excellent and so Paul saith They gave unto us the right hand of fellowship Galat. 2.9 So Benjamin is called the sonne of the right hand and Salomon Eccles 10.2 saith that the wise mans heart is in his right side
and the fooles in his left side How the wise mans heart is said to be in his right side the reason why the fooles heart is said to be in his left side is because the blood for the most part falleth to the left side and so the heart that is dull is said to be in the left side but the spirits againe ascend from the left side to the right and so the wise mans heart is said to be in his right side because he hath more understanding So in pleading before the judges the accused stood at the left hand of the accuser as Satan stood at the right hand of Ioshua but if the accused prevailed in judgement and the accuser succumbed then he was shifted from the right hand to the left hand then he was said to lose his cause But when the Scripture speakes of protection The left hand put first for protection it putteth the left hand first Psal 16.8 Because he is at my right hand I shall not be moved Then David stood at his left hand So Psal 129.5 The Lord is thy defence at thy right hand So when Iob prayeth Iob 17.3 Pone me juxta te set me by thee that is at thy left hand that thou mayest defend me with thy right hand Lastly when the heart and the hand are compared together then the left hand is the chiefe hand therefore the Iewes wore their Phylacteries upon their left arme because it was nearest their heart and so the Latines say of him that went at the left hand Ambulare introrsum vel extrorsum quid ambulare introrsum because that hand was nearest the heart and of him that goeth at the right hand they say of him ambulare extrorsum and we use to say when we give a man the left hand we give him the hand that is nearest the heart Standing at his right hand To stand in the Scriptures is either to pray Stand taken diversly Stare pro orare as Abraham is said to stand before the Lord that is to pray and the Publican stood a farre off that is prayed So Iere. 18.20 Remember that I stood before thee to speake for them and to turne away thy wrath from them and the Hebrewes say Sine stationibus non subsisteret mundus that is without prayers the world could not endure because they stood when they prayed Secondly to stand signifies to serve Pr. 22.29 Seest thou a servant diligent in his businesse Stare pro servire this man shall stand before Kings that is serve Psal 135.2 Yee who stand in the Courts of the Lord that is who serve Thirdly to stand in the Scripture is to stand to be judged before a Iudge Stare pro judicare as Exod. 17.14 Why doth the people stand all the day long So amongst the Latines Stare in judicio cadere causa Psal 1.5 Impij non stabunt in judicio that is they shall lose their cause now Ioshua stood here praying Ioshua stood here ready to serve and Ioshua stood as accused He shewed me Satan standing at the right hand of Ioshua Foure chiefe combats betwixt God and the Divell We may marke foure singular strifes betwixt God and the Divell about foure singular of the Lords valiant ones The first was betweene God and Satan about Iob cap. 1 The second was betwixt Michael the Archangell and the Divell about the body of Moses Iude 9. The third was betwixt Christ and the Divell about the High-priest Ioshua here The fourth was betwixt Christ and the Divell about the faith of Peter Luc. 22.31 In the first strife betwixt God and the Divell about Iob it might seeme strange that God gave such a way to Satan in this conflict but if we will consider Gods end in it Why God suffered Satan to afflict Iob. we shall see both his wisedome and goodnesse in it for God did not expose Iob to these trials that the Divell might swallow him up but both that he might get the greater glory by this his Champion Iob and that the Church might learne patience by this example yee have heard the patience of Iob Iam. 5.11 The Lord delighted here to see his champion Iob wrestle and to returne victorious God taketh delight to see his children fight with Satan and to put Satan to the foyle the Romane Emperours used to keepe Lyons in cages and they used to cast in condemned persons to them to fight to the death with them wee read in Tertullian how conclamatum est Christiani ad Leones so the Lord keepeth the Divels in Cages and brings not out slaves and condemned wretches to fight with them but his most notable champions whom he knowes will report the Victory and therefore hee delights to behold this conflict The second reason why the Lord put Iob to these hard tryals was for the good of his Church for even as the Physitians keepe the bodies of the condemned to make anatomies of them for the good of others so the Lord kept Iob for this tryall for the good of the Church that they might remember the patience of Iob. The second great strife was betwixt Michael the Archangell and the Divell about the body of Moses A second strife betwixt Christ and Satan about the body of Moses Iude 9. It is strange to see how Satan dealeth with Moses when Moses was living nothing but stone him to death but now when he is dead he would make an Idoll of his body and set it up to be worshipped and that which hee could not effectuate by him when hee was living he goes about to effectuate it now by his dead body It was a great sinne first to kill the Prophets and then to erect Sepulchres to them Matth. 23.29 Woe unto you Scribes and Pharises hypocrites because c. but this is a greater sinne first to kill Moses and then afer his death to labour to make an Idoll of him but the Lord had a great respect to Moses who was faithfull in all his house Heb. 3.5 when hee was living so now when he was dead hee preserved this his body and buried it honorably with his owne hands where the devill knoweth not The third strife betwixt CHRIST and the Devill was about Ioshua the Highpriest Satan accuses Ioshua for standing before the LORD in soiled apparrell but the Lord takes his defence putteth Satan to rebuke putteth new apparell upon Ioshua and setteth a crowne upon his head The fourth strife was about Peters faith Satan sought to winnow Peter as wheat but Christ prayed for Peters faith that it should not faile Luc. 22.31 The devill gave his faith a shrewd blow and sifted him strangely when he made him deny his master thrice But Christ saved him by his intercession We are to make use of these conflicts 2 Cor. 10.13 that God will not suffer us to be tempted above that wee are able God will not suffer us to be tempted above our power but
〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 ד 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 ×” ×” Demonstrativum 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 ×– 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 ×” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 ×™ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 ×› 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 ל 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 180 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 169 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 ס 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61 ×¢ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 פ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 ¶ A Table of the Greeke words expounded in this Booke Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 Î’ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 Γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 Λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58 Îœ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186 Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 Ξ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 Ρ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 Σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 Î¥ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 Φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184 Χ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 An Alphabeticall Table of the chiefe matters and principall distinctions contained in this Booke A ADonijah how guiltie of treason 43. Anger followeth the complexion of the bodie 80. to do a thing in anger 79. Anointing of the Kings a judiciall Law 18. See King their anointing before meat 187. Apparell of the matter of their apparell 189. See Cloaths Apologue two Apologues found in the Scripture 8. God teacheth by Apologues 7. what we should looke to in an Apologue 8. B Battaile see Warres Beds in which they sat 185 the decking of their beds 186 Borne first borne succeeded to the Kingdome by the Law of Nations 47. Bosome to leane in it a token of loue 181. Bow see Lamentation Bramble representeth a bad King 10. Bread of sundry sorts amoÌ„gst the Iewes 179. breaking of bread a token of loue 184 Brother the priviledges of the eldest brother 117. what the second brother was to doe to him ibid. Bridegroome his friends 126. what was the office of the Bridegrooms friend ibid. the manner of blessing the Bridegroome and Bride 127. Buriall the place of buriall 169. strangers buried by themselues 170. Ceremonies used at Burials ibid. great charges at their burials 175. feasts at their burials 174. they comforted the liuing after the buriall 175. See tombe and dead Burning a punishment amongst the Iewes 151. who were burnt ibid. C Campe foure remarkable things in the Campe of Israel 159. Caesar more mild than Pharaoh to the Iewes 52. Christ called the Oyle 22. whether Christ was his proper name 21. he payed tribute 51 derided by the Iewes 154. why he refused the drinke 155. he suffered in all his senses ibid. Cloaths of the matter of them 190. of the colour of them ibid. divers sorts of cloath 191. Concupiscence twofold 79 Condemned what done to them before the execution 154. Contract the manner of writing it 112 of the sealing of it 113. Cut what meant by cutting off 153. D Dan a warlike Tribe 158. he was the gathering host ibid. Daniel why he eat Lentils 179. David how chosen 14. how called the Lords servant 15 a man according to his heart ibid. Why he mourned for Abner and Absolon 20. thrice anointed 21. how he came by his riches 23. hee brake not his oath to Shimei 40. sinned not in killing the Amalekite ib. Day Hezekias day 94. Ioshua's day ibid. Day threefold 95. the spirituall use of it 97. how the dayes are reckoned from the Planets 99. Day when taken for a yeare when for a moneth 123 Dead how long they lamented the dead 170. Minstrels at the buriall of the dead 171. they hyred mourners ibid. the song of the mourners ibid. washed embalmed the dead bodies 172. burnt sweet Odours for them ibid. Death the Iewes put not two to death in one day 150. Diall fiue sorts of Dials 90. of Ahaz dial ibid. things remarkable in it 90. c. the spirituall use of dials 94. Dinner described by drawing of water 89. it was the time of the Iewes breakfast 177. they fed sparingly at dinner 178. Dowrie given by the man at the first 124. Drinke of their Drinke 168. the manner of their drinking ibid. Dyet three sorts of dyets 180. E Earth the lower parts of it put for the wombe and graue 176. Edomites and Egyptians distinguished from other Nations 45. Embolimie yeere what 102 Embolimie Epact counted as no Epact 105. Error of the person when it nullifieth a Contract 71. Evill twofold 68. Eyes of flesh what 18. Executioner whether he is to execute a person that he knowes to be innocent 70 Examples rules concerning examples 33. F Face to spit in the face a great disgrace 118. Familie three sorts of commanding in the Familie 83. the tribes divided into Families 87. division of families ibid. Father might sell his children 84. Feasts at their marriages 182. at their weaning and death 183. at their burials 174. at their covenants 183. who were invited to their Feasts 184. the number
his father Manasseh walked in and served Idols which his father Manasseh served This is to be understood onely of Manassehs first dayes and not of his last dayes when he repented him of his wickednesse Thirdly when a bad King repented him of his wickednesse Regula 3 and his sonne is commended for following of his wayes then it is to be understood that he followed him in the end of his life and not in the beginning as 2 Chron. 11.17 Rehoboam in the first three yeares of his Reigne followed the footsteps of David and Salomon Fourthly If the beginning of a King be good and his Regula 4 end bad then his sonne is never said to walke in his wayes although he be a good man Example Asa began well yet because he fell away 2 Chron. 10.10 therefore good Iehosaphat is never said to walke in his wayes And the Lord giueth the reason of this Ezek. 16.24 When a righteous man turneth away from his righteousnesse and committeth iniquitie his former righteousnesse shall be no more remembred And againe when the wicked turneth away from his wickednesse and doth that which is lawfull and right he shall liue Salomon is censured by the Holy Ghost not that he had utterly forsaken God but that he went not fully after the Lord or that his heart was not perfect as was the heart of David his father Conclusion The Conclusion of this is Salomons Kingdome flourished so long as he followed the Lord therefore Religion is a strong pillar like Iakin or Bognaz to uphold a Kingdome otherwise it will stand but upon brickle feete of yron and clay as Nebuchadnezzars Image did Dan. 2.33 CHAPTER IX Whether Rahab was a betrayer of the Citie of Iericho or not IOSH. 21. And the Spyes came into an Harlots house named Rahab and lodged there c. Things objected against Rahab for receiving the Spyes IT may be said against Rahab first that shee was an Harlot and therefore no marvell that she was so readie to betray the Citie in which she was borne receiving the Spyes into her house Secondly when the King sent unto her she answered him not as a dutifull Subject ought to haue done but hid the Spyes in her house and let them downe by a Cord through the window and taught them how to escape and when the Searchers came to seeke them she said she knew not what men they were or whither they were gone whereas in the meane time she had brought them up to the roofe of the house and hid them with the stalkes of Flaxe which she had laid upon the roofe in order Iosh 2.6 But it may be said in defence of Rahab Object that the knowledge which she had from the Lord exempted her from treason as not being bound any more by the common Law she becomming now a member of the Church and so had no more to doe with that Societie wherein she lived before Grace taketh not away the bonds of nature Answ neither doth the Law of God take away the Law of nature Grace takes not away the bonds of nature but rather establisheth it 1 Pet. 2.5 Feare God and obey the King a King and his Subjects are Infidels some of his Subjects are converted to the faith as it fell out in the Apostles dayes that the Emperors remaining Infidels yet sundry of their Subjects were converted to the Christian faith Did their Christianitie loose the bond of obedience which they ought to their Emperour God forbid but confirmed it rather therefore the Apostle willeth to make all sort of supplication for them 1 Tim. 2.1 But Rahab was free from the crime of treason Rahab was free of treason for first God revealed unto her that the Israelites were to take this Citie and destroy it Secondly she knew that whether she had discovered the Spyes or hid them yet the Citie should be destroyed wherefore it was best for her in the destruction of the Kingdome which she could not saue to saue her selfe and her own houshold and here she conformed her will to the will of GOD and as he is no traytor who yeeldeth an Hold to the Prince of the Land although it be contrary to the will of him who hath commandement over the Hold so when Rahab yeelded the Citie to the Lord contrary to the will of the Inhabitants of Iericho she is not to be reputed a betrayer of the Citie for that Heber made a covenant with the Canaanites and with the Israelites Heber the Kenite and his wife made a covenant with the Canaanites and a covenant with the Israelites the people of God now there was warres betwixt the Israelites and the Canaanites Sisera the Canaanite flieth into the tent of Iael the wife of Heber the Kenite What shall she doe in such a case If she kill Sisera then she breaketh her covenant with the Canaanites and if she let Sisera goe f ee then she will fight against the people of God and destroy them Iael had a civill league with the Canaanites but a civill and spirituall league with the Israelites here her wisedome teacheth her what to doe to kill the Canaanite with whom she had onely a civill league and to saue the Israelites with whom she had both a spirituall and a civill league Three sorts of strangers with whom the Israelites had to doe There were three sorts of the Nations with some they might haue faedera commerciorum as David and Salomon made with the King of Tyrus 2 Sam. 5.11 1 King 5.12 of whom it is said he made this covenant with them according to the wisedome which God had given him So Christ sought water of the woman of Samaria and David fled to the King of Gath for a refuge Secondly there were the Ammonites and the Moabites Deut. 23.6 Ye shall not seeke their prosperitie all your dayes that is ye shall not enter into covenant of friendship with them but yet Deut. 2.19 they are forbidden to make warre against them And so the seven Nations they were not to seeke their good but yet upon submission they were to accept of them Thirdly there were the Amalekites and these they were utterly to destroy How the law of the destroying of the seven Nations is to be understood Rahab was saued although she was a Canaanitish and one of the seven Nations who were to be destroyed for that law that the seven Nations should be destroyed should be interpreted by another law to wit they were to be destroyed unlesse they had submitted themselues and became tributaries unto the people of God Deut. 20.10 When thou commest nigh a Citie to fight against it then proclaime peace unto it and it shall be if it make the answere of peace and open unto thee then it shall be that all the people that are found therein shall be tributaries unto thee and they shall serue thee So 1 King 9.26 And all the people that were left of the Amorites Hittites Perizites
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
carnis a pound of flesh is a glutton and he who drinketh logum vini an English quart of wine is a drunkard but we must not restraine it so here for Iudea being a hot Countrey a little flesh served them but in those cold Countries where the cold driveth in the heat mens stomackes digest the meat better and therefore a man cannot be accounted a glutton although he exceed this measure but he is called a glutton who delighteth in nothing but in eating and drinking Seneca saith turpe est mensuram stomachi sui non nosse The Glutton made a god of his backe and his bellie He fared sumptuously every day He sacrificed to his backe and his belly to make a god of the belly what a base god is that the belly of the beast was not sacrificed but cast out Some make a god of their braine and sacrifice to their owne net or yarne as Habakuk saith cap. 1.16 as Ahitophel Some make a god of their armes and strength as Goliah and some of their feete as Hasael trusted in his feet but the most base and filthy god of all is to make a god of their panch the Lord calleth Idols Deos stercoreos The bellie a base god gods of dung to make a god of the belâ—y is Deus stercoreus a god of dung if the Lord should bring in man and let him see the Idolatry of his heart as he let Ezechiel see what vile Idolatry the Iewes were committing in the Temple Ezech. 8. he should see more vile abhomination and Idolatry in his heart than ever Ezechiel saw some sacrificing to this beastly lust or that some making a god of their wealth and some making a god of their belly but God will destroy both the meat and the belly 1 Cor. 6.13 Let us be content then with sober fare all a mans travaile is for his mouth Eccles 6.7 the mouth is but a little hole it should teach us to be contented with little Man should learne to be content with little but the gluttons appetite is such that he thinketh he could swallow up Iordan nature is content with little but grace will be content with lesse The Israelites when they gaue way unto their appetite they cryed for flesh for Garlicke Onyons and for Pepons nothing would content them Lazarus could not get the crummes that fell from his Table a man hath a double use of his riches A double use of a mans goods a naturall use and a spirituall use there is a sowing to the flesh and a sowing to the spirit Gal. 6.8 the naturall use is to maintaine our selues and our families the spirituall use is to giue to the poore Nabal knew not this use 1 Sam. 25.11 Shall I take my bread and my water and my flesh which I haue killed for my shearers and giue it to men whom I know not whence they be Here he knew the naturall use how to provide for himselfe and his familie his shearers but he knew not the spirituall use to giue to David and his men in their neccessitie So the rich glutton here knew nor the spirituall use of his riches to feede poore Lazarus with them it is this which the Lord will lay to the charge of the wicked at the last day I was an hungred and yee gaue me no meat Mat. 25.42 The poore in necessitie are Lords of the rich mens goods The poore in their necessitie are Lords of the rich mens goods Prov. 3.27 and the rich men are but Stewards and dispensators to them in that case the Fathers call the money given to the poore Trajectitiam pecuniam for as he that goeth a farre journey taketh a bill of exchange with him and carrieth not his money along with him for feare of robbing so the children of God they lay out their money to the poore they take Gods bill of exchange for it and then it meeteth them in the world to come and so their money receiveth them into eternall tabernacles that is it testifieth that they are to be received into eternall tabernacles The miseries of Lazarus Let us consider Lazarus his miseries first hee was poore then he was sore he had none in the same case with him he seeth the rich glutton that Epicure to prosper and himselfe in such a hard case hee might haue beene here overtaken with Davids temptation Psal 73.13 Verily I haue cleansed my heart in vaine and washed mine hands in innocencie for all the day I am plagued and chastened every morning A comparison betwixt Iob and Lazarus Let us compare Iob and Lazarus together Lazarus lay at the gate Iob on the dunghill Lazarus had no friends but the dogges but Iob was in a worse case for his friends vexed him and were miserable comforters to him Iob 16.2 Iob was once rich and then poore Lazarus was ever poore solatium aliquando nunquam fuisse foelicem A comparison betwixt the rich glutton and Lazarus Compare the rich glutton with poore Lazarus Lazarus full of sores the glutton sound and whole Lazarus was hungry he was full and fared sumptuously every day Lazarus was cloathed in ragges the glutton in purple and fine linnen Lazarus lay at the gate but he sate in his Palace Lazarus could not get the crums that fell from his table but he had good store of dainties Lazarus had no others to attend him but the dogs onely but hee had many gallant men to wait upon him Moreover the dogs came and licked his sores The creatures are in league with the children of God all the creatures are in league with the children of God but they are enemies to the wicked The Ravens that fed Eliah pull out the eyes of those that are disobedient to their parents Prov 30.17 The Serpents stung the rebellious Israelites in the wildernesse yet the Viper upon Pauls hand hurt him not Act. 28.5 The Lyons that touched not Daniel devoured his accusers Dan. 6.24 And the dogges that licked Lazarus sores eate the flesh of Iezabel And the reason of this is the dominion which the Lord gaue to man over the creatures at the beginning and the image of God in man maketh them to acknowledge him as their Lord. But yee will say Object may not a beast hurt a child of God now They may and the reason is Answ because this Image of God is not fully repaired in them againe Why the beasts stand in awe of the children of God When Adam was in his innocencie he was like unto a Herauld that hath his coat of Armes upon him all stand in feare of him because he carrieth the Kings coat of Armes but pull this coat off him no man respecteth him so man when he was cloathed with this Image of God the beasts stood in awe of him Eusebius in his Ecclesiasticall Historie recordeth that the Persecutors tooke the Christians and set them naked before the Lyons yet the Lyons durst not touch them they
stood foaming and roaring before them but hurt them not and therfore they were glad to put the skinnes of wild beasts upon them to make the Lyons runne upon them and teare them Thou that art a wicked man and hast no part of this Image of God to defend thee no marvaile if thy dogge bite thee thy horse braine thee or thy oxe gore thee Let us studie then for to haue this Image repaired in us if we would be in league with the beasts of the field Beasts surpasse man in many duties The dogges came and licked his sores The beasts many times out-strip man in many duties The Kine of Bethshemesh went streight forward with the Arke and declined neither to the right hand nor to the left but man many times declineth either to the right hand or to the left and he keepeth not this midst The Oxe knoweth his owner and the Asse his Masters crib but Israel doth not know my people doe not consider Esay 1.3 and Ier. 8.7 Yea the storke in the heaven knoweth her appointed times and the turtle and the crane and the swallow obserue the time of their comming but my people know not the judgement of the Lord. And the Lord sendeth man to the Ant to learne wisedome Prov. 6.6 Goe to the ant thou sluggard consider her wayes and be wise Balaams Asse saw the Angell sooner then Balaam himselfe and therefore is it that the Scripture calleth men beasts and sendeth them to be taught by beasts which sheweth how farre man is degenerated from his first estate and what a low forme hee is in when the beasts are set to teach him Why God gaue his children a small portion in this life It may seeme strange why the Lord distributeth things so that he giveth such plentie and abundance to the rich glutton and so little to Lazarus seeing the earth is the Lords and the fulnesse thereof Psal 24.1 God who doth all things in wisdome doth not this without good reason The Lord dealeth with his children in this life Simile as he did with the Israelites when he brought them to Canaan Numb 13.17 When he brought them to Canaan South a barren Countrey he made them to goe Southward into the Mountaines the South was a dry and barren part Iudg. 1.15 Thou hast given me a South-land giue me also springs of water so Psal 126.4 Turne againe our captivitie O Lord as the streames in the South hee prayeth that the Lord would refresh them now in the midst of bondage as the waters refreshed the dry and barren South And Iarchi noteth that the Lord did with his people here as Merchants doe who shew the worst cloath first Simile so dealeth the Lord with his children hee sheweth them the worst first and as at the wedding in Cana of Galilie the last wine was the best so is it here the Lord sheweth his children great afflictions and troubles the South part as it were at first but afterwards he bringeth them to the Land that floweth with milke and honey Secondly he bestoweth these outward and temporarie things but sparingly upon his children that hee may draw their hearts to the consideration of better things he giveth the wicked their portion in this life Psal 17.14 Sonne remember that thou in thy life time receivedst thy good things Luke 16.25 but he reserveth the good things for his owne children that is the holy Ghost the graces of the Spirit Luk. 11.9 It is a matter of great consequence to discerne what are the gifts of Gods favour Great skill required in discerning the gifts of Gods right hand many men thinke because they haue wealth and prosperitie they are the gifts of Gods favour and they seeme to stand under the Lords right hand but they are deceived Simile When Ephraim and Manasseh were brought before Iacob Ephraim was set at Iacobs left hand and Manasseh at his right hand but Iacob crossed his hands and laid his right hand upon Ephraims head and his left upon the head of Manasseh Gen. 48. So many men who seeme to stand at the Lords right hand shall be set at his left hand and many who seeme to stand at his left hand shall be set at his right hand Lazarus seemeth to stand now at his left hand but stay till you see him die and the Angels carry him to glory and then yee shall see him stand at the Lords right hand It is a point of great wisedome to know the Lords dispensing hand David prayeth Psal 17.7 separa benignitates tuas as if he should say giue us something O Lord that we may be discerned to be thy children from the wicked for by these outward favours wee shall never be knowne to be thy children The Lord careth not to throw a portion of this world to a wicked man as if one should throw a bone to a dogge but he will know well to whom hee giveth this rich gift of eternall life Death separateth the godly from the wicked And it came to passe that the beggar dyed and the rich man also dyed Death maketh a full separation betwixt the children of God and the wicked the sheepe and the goates may feed together for a while but the shepheard separateth them the wheat and the chaffe may lie in one floore together but the fanne separateth them and the good and the bad fish may be both in one net untill they be drawne to the land and the tares and the wheat may grow in one field for a while until the time of harvest so may the godly and the wicked liue together here for a while Simile but death maketh a totall and full separation Moses said to the Israelites stand still and see the salvation of the Lord which hee will shew to you to day for the Egyptians whom yee haue seene to day yee shall see them no more for ever Exod. 14.13 the red Sea made a separation betwixt the Israelites and the Egyptians for ever So death separateth the children of God from the wicked that they shall never meete againe Betwixt us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us Gods children should haue little medling with the world that would come from thence Luk. 16.26 This should teach the children of God to haue little medling with the wicked why because one day there shall be a totall and finall separation and this is a great comfort to his children oftentimes now they are afraid of the incursions of the wicked and of their bloodie hands but then they shall never be afraid of them The gates of the new Ierusalem were not shut at all Revel 21.25 to signifie that there shall be no feare of the enemie there And he was carried by the Angels into Abrahams bosome Here consider three things first how it commeth that the Angels are ministring spirits to man secondly what
of the creatures that he gave them fit names in the Hebrew expressing their natures he was a good nomenclator to give every thing the right name Plato in Cratillo sheweth that he who giveth the right name to a thing must know the nature of it very well but since the fall men impose wrong names to things as they call light darknesse and darknesse light To what things Adam gave names and to what he gave no names When hee gave names to the creatures hee gave not names to these creatures in particular that had not principium individuationis in se and which differed not something in subsistence from others as all hearbes of the same kind and trees and stones of the same kind he gave not a name to every one of them in particular but gave one name to them all of the same kind but these who differed not in essence but in the manner of their subsisting to these he gave diverse names as hee called himselfe Adam and his wife Eve Adam gave names to many things which are not found now in the Scripture And wee are to observe that there are many names which Adam gave to the creatures in the first imposition which are not found in the Scriptures now the Elephant the greatest beast upon the earth yet it hath no proper name given to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens eboris compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebur in the Scripture it is called Behemoth Iob 40.15 and the teeth of the Elephant are called Shenhabbim the teeth of Ivorie but not the teeth of the Elephant and usually the Scripture expresseth onely the word teeth as 1 King 10.18 he made a Throne of teeth but not of the teeth of the Elephant because the Elephant was not so knowne to the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornua dentis Ezek. 27. therefore the Scripture doth onely circumscribe this beast and the hornes of it but Adam gave the greatest beast a proper name when he imposed names to the beasts Adam gave proper namer to the creatures When Adam imposed names to the beasts he imposed proper names to them not circumscribing them as the Scripture doth now for our capacity example Shemamith with the hands of it takes hold on kings houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seemeth to be Simia and Solomon sent for such 1 King 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this word is a hard word to be understood and may signifie eyther a Spyder weaving with her hands or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monkie with a long tayle for kings are delighted in their palaces with such when they see them hung by the hands because wee cannot take up the nature of this beast by the name alone therefore the Scriptures by the effects and properties of it describeth it more at large for our capacity but Adam at the first imposed the simple name Names which Adam gave were perfect names These names which Adam gave to the beasts at the first were most perfect names therefore yee shall see other languages to keepe some footesteppe still of the first imposition as 1 King 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tukkijm are called Peacoks the Talmud calleth it Tabhas the Arabick called it Taus and the Latine Pavo David came nearest to Adam in prudencie A comparison betwixt David and Adam for although he was not so wise as Salomon yet erat prudentior Salomone he was more prudent than Salomon therefore the woman of Tekoah sayd to him Thou art wise as an Angell of God 2 Sam. 14.20 The Lord asked the king of Tyrus if he could march Daniel in wisedome Ezek. 28.3 A comparison betwixt Adam and Daniel Behold thou art wiser than Daniel there is no secret that they can hide from thee Daniel exceeded all the Chaldeans in wisedome and the Chaldeans exceeded the Tyrians therefore Daniel farre exceeded all the Tyrians but yet if we will compare Daniels wisedome with the wisedome of Salomon it will come farre short for Salomon exceeded all the children of the East in wisedome and came nearest to Adams knowledge no sort of wisedome was hid from Salomon Daniel onely exceeded in interpreting of secrets and heavenly visions Ioseph came nearest to him in oeconomie Psal 105.22 A comparison betwixt Ioseph and Adam he exceeded the Princes of Egypt in wisedome taught their senators A companion betwixt the first Adam and the second Adam Christ Iesus Christ the second Adam the personall wisedome of God his Father farre excelled Salomon here is a greater than Salomon Iesus Christ the second Adam as he excelled Salomon farre so did he the first Adam in wisedome Psal 45.2 Thou art fairer than the Children of men in the originall it is Iophjaphitha which the Hebrews doubling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse the great beauty that was in him and sometimes it is put in two words as Ier. 46. gnegla jephe pija 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is very faire Christ the second Adam in outward beauty exceeded not Non erat decor in facie ejus He had no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Esay 53.2 but in inward wisedome and grace he was fairer than the Sonnes of men and excelled the first Adam Conclusion The conclusion of this is Adam having such measure of knowledge before his fall what great presumption was it in him to presume above that which was revealed unto him Let us be content not to be wise above that which is written 1 Cor. 4.6 and let us remember that saying of Augustine Multi propter arborem scientiae amittunt arborem vitae EXERCITAT V. How the Law is said to be written in the heart of man after the fall Rom 2.15 Which shew the worke of the Law written in the hearts FIrst let us enquire how these first Principles which are called primo-prima are made up in the hearts of man Secondly how these secundo-prima principia are deduced out of these And thirdly how these principia make up this which wee call Conscience and lastly we shall shew that man by this naturall knowledge ingraft in his heart cannot come to the true and saving knowledge of God These first Principles are made up after this manner The Lord hath put two faculties into the Soule one which we call speculative in the understanding and another which we call a practik facultie in the will to prosecute these things which the understanding sheweth to her God hath placed first the speculative in the understanding that it might follow that eternall reason that is in Gods Law for as it is the perfection of Art to imitate nature so it is the perfection of nature to imitate this eternall reason which is Gods Law Then he hath placed the will into the soule of man to prosecute those things which the understanding the speculative
the doctrine it selfe they never erred Peter in the transfiguration knew not what hee sayd Luk. 9.33 David was minded to build an house to God he asked of Nathan if he should doe so 1 Chro. 17.2 Nathan sayd to him doe what is in thine heart So when Eliab stood before Samuel 1 Sam. 16.6 Samuel sayd surely the Lords annointed i◠before me So the Disciples erred in their counsell which they gave to Paul forbidding him to goe up to Ierusalem Act. 21.4 But the spirit of God taught the contrary by Agabus vers 17. David Psal 116. sayd in his hast that all men are lyars he meant that Samuel the man of God had made a lye to him because hee thought the promise too long differred in getting of the kingdome So when he wrote a letter to Ioab with vriah in this he was not Gods secretary but the Divels But as they were the secretaries of God and spake by divine inspiration they could not erre But it may seeme Object that all which they wrote in holy Scriptures was not done by divine inspiration for Paul wrote that he would come to Spaine Rom. 15.24 and yet he never came to Spaine We must distinguish betweene their purposes externall and their doctrine Answ they might erre in these externall purposes and resolutions but all which they wrote of Christ and matters of salvation was yea and Amen 2 Cor. 1.20 He wrote that he was purposed to come to Spaine and so he was but he was let that he could not come But Paul repented that he wrote the Epistle to the Corinthians to grieve them Object 2 Cor. 7.8 If this was written by the inspiration of the holy Ghost why did he repent of it Paul wrote this Epistle to humble them Answ and when he saw them excessively sorrowfull that was the thing that greeved him but it greeved him not simply that he wrote to them to humble them When a Chyrurgian commeth to cure a wounded man Simile he putteth the poore patient to great paine and maketh him to cry out that grieveth him but it greeveth him not when he cureth him So it repented not Paul that he had written to the Corinthians but it repented him to see them so swallowed up with greefe Object But if the Scriptures be Divinely inspired how say they Iud. 16.17 there were about three thousand upon the roofe of the house So Act. 2.40 and that day there were added to the Church about three thousand soules Is not the number of all things certainely knowne to God Answ The Scriptures set downe the number that way because it is little matter whether we know the number or not And secondly the Lord speaketh to us this way in the Scripture after the manner of men Object Peter erred in a matter of faith Gal. 2.14 Ans Wherein Peter erred The error was not in the substance but in the circumstance of the fact and where it is sayd Gal. 2.14 That Peter walked not uprightly according to the Gospel it is to be understood onely of his conversation hee erred here onely in this principle of Christian Religion not walking according to his knowledge but hee erred not in his writing Ob. All men are subject to error the Prophets and Apostles are men therefore subject to error Ans The Prophets and Apostles are considered as members of the Church The Apostles considered two manner of wayes and so they might erre and they pray as other men Lord forgive us our sinnes Secondly they are considered according to their functions and immediate calling and then they were above the Church and could not erre Quest What needed Nathan to be sent to David to attend him continually one Prophet to another Answ Although one Prophet stood not in need of another yet he who was both a King and a Prophet had neede of a Prophet to admonish him for Kings stand in slippery places and have neede of others to advertise them The Prophets as they were Prophets could not erre therefore that collection of the Iewes is most impious they say that David wished to the sonnes of Ioab foure things 2 Sam. 3.29 First that some of them might dye by the sword Secondly that some of them might dye of the bloody flixe Thirdly that some of them might leane upon a staffe And fourthly that some of them might begge their bread And so they say it befell Davids posterity for his sinfull wish One of them leaned upon a staffe Asa was goutish One of his posterity was killed by the sword as Iosias One of them dyed of the flixe as Rehoboam And one of them beg'd his bread as Iehojachim But this collection is most impious for David spake not here by a private spirit of revenge but as a Prophet of God and therefore when they assigne these to be the causes why these judgements befell Davids posterity they assigne that for a cause which was not a cause Prorogative 4 The fourth prerogative they were holy men Holinesse distinguished them from those Prophets which were profane and unsanctified who had the gift of illumination but not of sanctification The pen-men of the holy Ghost were holy men the Lord made choyse of none such to be his secretaries who were not sanctified The Lords Prophet is called vir spiritus the man of the Spirit Hos 9.7 because he is ruled and guided by the holy Spirit that he become not profaine If the very women who spun the curtaines to the Tabernacle were wise hearted Exod. 35.25 Much more will the Lord have those who are to build his house wise and holy men Those who translated the Bible into Greeke yee shall see how often they changed their faith and were turne-coates Aquila of a Christian he became a Iew. Symmachus was first a Samaritane and then he became halfe Iew halfe Christian Then Theodoton first he was a fllower of Tatianus the hereticke and then he became a Marcionite and thirdly he became a Iew. But the Prophets of God after they were called continued holy men and never fell backe againe See more of Salomon in the Politiks God will have no man but holy men to be his secretaries Luk. 1.70 As he spake by the mouth of his holy Prophets Therefore Salomon being a Prophet and one of Gods secretaries behoved to be a holy man and being holy he could not be a reprobate hence he is called Iedidiah The beloved of God 2 Sam. 12.25 and whom God loveth he loveth to the end The holy men of God wrote as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit inlightned them and directed them when they wrote they were inspired three manner of wayes Illuminati antecedenter per concomitantiā subsequenter first antecedenter Secondly per concomitantiam and thirdly subsequenter First they were illuminate antecedenter when the Lord revealed things to come to his Prophets and made them to write his prophesies then their tongue was
the pen of a swift writer Psal 45.1 That is he not onely indited these prophesies unto them but also ruled them so and guided them in writing even as a master guideth the hand of a young child when he is learning to write Secondly he inspired them in writing the Histories and Actes after another manner per concomitantiam for that which was done already hee assisted them so in writing it downe that they were able to discerne the relations which they had from others to be true as Luke knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Luke differed frō Tertius and Baruch accurately the truth of these things which he had from those who had heard and seene Christ and he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect declaration of them there was a great difference betwixt him and Tertius who was Pauls Scribe and wrote out his Epistles Rom. 16.22 or betwixt him and Baruch who was Ieremies Scribe Ier. 38. they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secretaries of the holy Ghost but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discribebant ab alio they wrote onely these things which Ieremiah and Paul indited to them neyther was sanctification required in them as they were their Scribes But the Evangelists who saw not Christ yet they were the Secretaries of the holy Ghost and holy men as they were his Secretaries and directed by him to write Thirdly he assisted them in writing subsequenter the holy Ghost revealed things to the Prophets long before but when they were to write these things the spirit of the Lord brought the same things to their memorie againe and indited these things unto them which they had seene before in vision Ier. 36.2 Take thee a roule and write therein all the words that I have spoken to thee against Israel and against Iuda and against all the Nations from the day that I spake to thee even from the dayes of Iosias unto this day So Ioh. 14.26 the comforter which is the holy Ghost whom the Father will fend in my name he shall teach you all thing and bring all things to your memory which I have told you These Secretaries of the holy Ghost when they wrote habebant libertatam exercitij sed non specificationis Libertas exercitij specificationis as they say in the Schooles they were not like Blockes or Stones but the Lord inclined their wills freely to write which putteth a difference betwixt them A difference betwixt the Prophets of God and the Sybiles or Prophets of the devill and the Sybils and other Prophets of the Divell who were blasted and distracted in their wits when they prophesied When Elisha sent one of the children of the Prophets to annoynt Iehu one sayd to him wherefore commeth this madde fellow 2 King 9.11 they tooke the Prophets to be madde like unto the Heathish Prophets but they were inlightened by the Spirit when they prophesied and the Lord rectified their understanding and tooke not away from them the right use of their will It is sayd of Saul when he prophesied that the evill spirit of Lord came upon him 1 Sam. 18.10 And the Chaldie Paraphrast paraphraseth it caepit furere he began to be mad the Divell stopping the passages of his body he wrought upon his melancholious humor which is called Esca diaboli the Divels baite and then it is sayd ijthnabbe impulit se ad prophetandum which is never spoken of the true Prophets in this Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Lords Secretaries had libertatem exercitij yet they had not libertatem specificationis that is they might not leave that subject which they were called to write and write any other thing as they pleased they were necessitated onely to write that although they wrote it freely Againe these men when they wrote as the holy Ghost enspired them The Prophts did not write with paine and studie they did it not with paine and study as we doe but it came freely from them without any paine or vexation of their spirit The Princes when they heard Baruch read the prophesie of Ieremiah after that it was endited they asked how did he write all these words at his mouth and Baruch answered them He pronounced all these words to me with his mouth and I wrote them with inke into the Booke Iere. 36.17.18 Salomon saith Eccles. 12.12 In making many bookes and in reading there is much wearinesse of the flesh but this was no wearinesse to them for they wrote this without any paine or labour and hence it followeth that those to whom their writing hath beene troublesome and painfull have not beene the Secretaries of the holy Ghost as Mac. 2.26 He that assayed to abbridge the five Bookes of Iason sayd that it was not an easie thing to make this abridgement but it required both sweate and labcu Seeing all that wrote the holy Scriptures were enspired by the holy Ghost Quest Why was Iohn called a Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why was this Epithete appropriate to Iohn to be called a Divine Revela 1.1 For they were all Divines who wrote the holy Scriptures Answ The Greeke Fathers when they spake of Christ Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and specially Chrysostome they distinguish betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Apud caeteros aeconomiae fulmen sed apud Iohannem theologiae tonitrua extare The rest when they discribe the humanity of Christ they doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Iohn discribeth the Divinity of Christ hee doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Mattheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipit Observe a difference betwixt these speeches The Lord came to the wicked but the word of the Lord came to his Prophets The Word of the Lord came to Esay to Ieremiah and this phrase The Lord came to Balaam to Abimelech to Laban The first signifieth that the Lord put these holy men in trust with his Word to be his Prophets but he never concredited his word to these prophaine wretches therefore it is sayd onely He came to them but never the Word of the Lord came to them Hee concredited his Word to his Prophets as to Esay and Ieremiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as a pupill is concredited to the trust of his Tutor but he never concredited his Word to these wretches The Lord spake in his Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem Hosea 1.1 The Spirit of the Lord spake in me that is inwardly revealed his secrets to me Marke a difference betwixt these two phrases Loqui in aliquo Loqui in aeliquem Loqui in aliquo is when the Spirit of the Lord speaketh inwardly to the Prophets Loqui in aliquo loqui in aliquem vt differunt sed Loqui in aliquem est maledicere to raile against him thus
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
but one full and intire sense When Ionathan shot three Arrowes to advertise David 1 Sam. 20.20 hee had not two meanings in his minde but one his meaning was to shew David how Saul his father was minded towards him and whether he might abide or flye So the meaning of the holy Ghost is but one in these places Example 2 Sam. 7.12 The Lord maketh a promise to David I will set up thy seed after thee which shall proceede out of thy bowels This promise looked both ad propius remotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat formam 2 Chron. 17.17 yet it made up but one sense propius to Salomon and remotius to Christ therefore when he looketh to the farthest to Christ 2 Sam. 7.19 he saith Zoth torath Haec est delineatio hominis Dei it should not bee read is this the Law of the man O Lord God as if David should say this is not all that thou hast promised to me O Lord that I should have a sonne proceeding out of my owne loynes but in him thou dost prefigure to me a sonne who shall be both God and man and hee addeth For a great while to come thou doest promise to me a sonne presently to succeede in my kingdome but I see besides him a farre off the blessed Messias And he applyeth this promise literally to his sonne Salomon and figuratively to Christ his Sonne taking the promise in a larger extent and the matter may be cleared by this comparison A father hath a sonne who is farre from him he biddeth the Tailor shape a coate to him and to take the measure by another child who is there present but withall hee biddeth the Taylor make it larger because his child will waxe taller So this promise made to David was first cut out as it were for Salomon his sonne but yet it had a larger extent for it is applyed to Christ who is greater than Salomon and as by a sphere of wood wee take up the celestiall spheres So by the promises made to David concerning Salomon we take up him who is greater than Salomon and these two make but up one sense When a man fixeth his eye upon one to behold him another man accidentally commeth in in the meane time hee casteth his eyes upon that man also So the Lords eye was principally upon the Messias but hee did cast a looke as it were also to Salomon When these testimonies are applyed in the New Testament A Scripture diversely applyed doth make up but one literall sense the literall sense is made up sometimes of the type and the thing typed Example Ioh. 19.36 A bone of him shall not be broken This is spoken both of the bones of the Paschall Lambe and of the bones of Christ and both of them make up but one literall sense Sometimes the literall sense is made up ex historico allegorico as Sara and Hagar the bond woman and the free signifie the children of the promise begotten by grace and the bond servants under the Law and these two make up but one sense Sometimes ex tropologico literali as Ye shall not mussle the mouth of the Oxe that treadeth out the corne 1 Cor. 8.9 Fourthly the literall sense is made up ex historico mystico prophetico Example Ier. 31.15 A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for children refusing to bee comforted for her children because they were not There was a voyce heard in Ramah for Ephraims captivity that is for the ten Tribes who came of Ioseph the sonne of Rahel this mourning was because the ten Tribes should not be brought backe againe from the captivity this was mysticall and not propheticall that shee mourned for the ten Tribes who were led away into captivity but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave all these are comprehended in this prophesie and make up one full sense When a testimony is cited out of the Old Testament in the new the Spirit of God intendeth that this is the proper meaning in both the places and that they make not up two divers senses Example the Lord saith make fat the hearts of this people Esa 6.9 and Christ saith Matth. 13.14 In them is fulfilled this prophesie This judgement to make fat the hearts was denounced against the Iewes in Esaias time at the first Act. 23.16 Well spake the holy Ghost by Isaiah the Prophet it was fulfilled upon the Iewes who lived both in Christs time and in Pauls time Esay when he denounced this threatning he meant not onely of the Iewes who lived then but also of the Iewes who were to come after and it was literally fulfilled upon them all Example 2. Esa 61.7 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel this prophesie is cited by Christ Luk. 4.18 and it is onely meant of Christ and literally to be applyed to him Example 3. Esay 49.6 I will give thee for a light to the Gentiles Christ went not in proper person to preach to the Gentiles himselfe but he went to them by his Apostles therefore Act. 31.47 Paul saith the Lord hath commanded me to goe and be a light to the Gentiles this is the proper sense and meaning of the Prophet Esay in this place When the testimonies of the Old Testament are cited in the new they are not cited by way of Accommodation but because they are the proper meaning of the places if they were cited by Christ and his Apostles onely by way of accommodation then the Iewes might have taken exception and sayd that these testimonies made nothing against them because it was not the meaning of the holy Ghost who indited these Scriptures to speake against them But Christ and his Apostles bring out these testimonies as properly meant of them and not by way of accommodation onely We must make a distinction betwixt these two Applicatio destinata Applicatio per accommodatione Destinatam applicationem per accommodationem Destinata is this when the spirit of God intendeth that to bee the meaning of the place Applicatio per accommadationem is this when a preacher applieth the Testimonies of the scriptures for comfort or rebuke to his hearers this is not destinata applicatio sed per accomodationem A man maketh a sute of apparrell for one Simile that is Destinatum to him yet this suite will serve for another and this is Per accommodationem When Nathan said to David the Lord also hath put away thy sinne thou shalt not die 2 Sam. 12.13 this was destinata applicatio but when a preacher now applieth this to one of his hearers this is but per accommodationem the scriptures are written for our Admonition upon whom the ends of the world
tribe or for making of warres but in matters of lesse moment they asked not the Lord by Vrim and Thummim as if any thing had beene committed to ones custodie and it was lost they did not aske the Lord for it by Vrim and Thummim but the oath of the Lord was betwixt them Exod. 22.11 When they got their answers by Vrim and Thummim God confirmed his answers sometimes by lot the Lord confirmed their answers sometimes by lot As 1 Sam. 10.8 he asked first by Vrim and Thummim who should bee King and then it was confirmed by lot So when Ioshua divided the Land First he got his answer by Vrim and Thummim and then hee biddeth them cast lots as their lots ascended he distributed unto them Num. 26.55 When the Highpriest consulted he stretched out his hands unto the Arke of the Lord. 1 Sam. 14.19 collige manum tuam draw in thine hand The difference betwixt the predictions of the Prophets and the Priest by Vrim and Thummim was this A difference betweene the predictions of the Priests by Vrim and Thumim and the predictions of the Prophets The Prophets when they foretold things vt futura in seipsis as to fall out in themselves then they alwayes fell out but when they foretold things as they were in their causes then they might fall out or not fall out Example Esay saith to Ezekias set thy house in order for thou shalt dye and not live Esay 38.1 Prophesies as the respect the second causes and events looking to the second causes and to Ezekias he shall dye But looking to the event he shall not dye So 1 King 21.20 The Lord threatned to bring a judgement upon Achab and yet upon his humiliation spared him So the Lord threatned Ninive forty dayes and Ninive shall be destroyed Ionah 3.4 and yet when they humbled themselves they were not destroyed But that which was revealed by the Highpriest when he tooke on Vrim and Thummim tooke alwayes effect Object But it may be sayd Iud. 20.23 shall I goe up to the battell against the children of Beniamin our brother The Lord answered goe up against him And yet they were killed Answ In this first answer the Lord sheweth that they had just cause to make warre against Benjamin but he answered not to the successe of the battell because they were not as yet humbled and they trusted too much to their owne strength But when Phineas demanded what they should doe vers 28. when they were humbled they got a direct and more distinct answer goe up for to morrow I will deliver them into thine hand De pont Rom. lib. 4. 3. Bellermine the Iesuite that he may prove the infallibility of the Pope in judgeing in matters of faith alledgeth the Vrim and the Thummim which were upon the brestplate of the Highpriest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation which directed him that he could not erre in judgement But this reason is faultie many wayes First in the derivation of the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation to exclude the radicall letter for there is duplex Mem here and Aleph is excluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he deriveth Vrim from the root jara which signifieth to teach whereas it is derived from or to give light So he deriveth thummim from the root Aman which signifieth to beleeve whereas it commeth from tamam to make a thing perfect The seventie translate thâ—se words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say manifestatio veritas And so doth Hierome But this they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they respect more the end here wherefore they were put into the brestplate than their proper significations For as Vrim properly signifieth brightnesse and figuratively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that which maketh all things manifest is the light Ephes 5.13 and this Thummim properly signifieth perfection so figuratively in things spirituall it signifieth verity The Seventy looking to the figurative signification translate them this wayes Secondly put the case that Vrim and Thummim signified doctrine and verity yet it will not follow that the Highpriest might not erre for by these were signified not what sort of men they were but what sort of men they ought to be Prov. 16.10 A divine sentence is in the lippes of the King and his mouth transgresseth not in judgement Here is a clearer place that the King of Spaine cannot erre in judgement than that the Pope cannot erre in judgement if yee will take words as they stand But the meaning of the words is a divine sentance ought to be in the lippes of the King and then his mouth will not transgresse in judgement So these two are set in the brestplate of Aaron to teach him his dutie but they were not notes of his infallibility And if by Vrim they would inferre his infallibility in judgement so by Thimmim they may inferre his holinesse of life and so none of the Popes were profane and wicked men Thirdly this brestplate served not for a triall of his doctrine but onely for foretelling of the doubtfull events of things for their doctrine was to be tryed by the law and by the testimony Esa 8. Fourthly The Highpriests might erre if Vrim and Thummim signified verity and judgement then it should follow that none of the Highpriests could erre but wee know that Vrijah the Highpriest in the time of Achaz brought the paterne of the Altar of Damascus and placed it in Ierusalem 2 King 16.6 And Caaiphas erred when he condemned Christ to death Lastly let this be granted that the Highpriest under the law could not erre therefore that eyther Peter or the Pope his successor as they alledge could not erre it will not follow For this priviledge not to erre belongeth to none but to Iesus Christ of whom the Highpriest was a type who had both Vrim and Thummim purity of doctrine and perfection of life Quest How long did the gift of prophesie endure in the second Temple Answ How long the gift of prophesie indured under the old Testament The gift of prophesie endured under the old Testament untill the time of the Macedonian Empire When Alexander the great did raigne Nehemiah maketh mention of one Iaddus the Highpriest Neh. 12.7 who met Alexander See Shinlerusin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he came against Ierusalem Now if there had beene none who were infallibly directed by the Spirit of God at this time who could have put this into the canonicall Scripture it being historicall therefore there behoved to be one at this time who had the spirit of prophesie and was one of the masters of the great Synagogue who did this and then the Sunne went downe upon the Prophets Micah 3. and the gift of prophecie ceased The gift of Prophesie given under the new Testament Thse gift of prophesie was