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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	place_n	sabbath_n	10,594	5	9.6630	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B16297	An explication of the iudiciall lawes of Moses. Plainely discovering divers of their ancient rites and customes. As in their governours, government, synedrion, punishments, civill accompts, contracts, marriages, warres, and burialls. Also their oeconomicks, (vizt.) their dwellings, feasting, clothing, and husbandrie. Together with two treatises, the one shewing the different estate of the godly and wicked in this life, and in the life to come. The other, declaring how the wicked may be inlightned by the preaching of the gospel, and yet become worse after they be illuminated. All which are cleered out of the originall languages, and doe serue as a speciall helpe for the true understanding of divers difficult texts of scriptures. ... / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods word.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25214; ESTC S112662	170,898	257

20. But all of them agree in this that the punishment is inflicted by the Lord. Exod. 31. 14. Whosoever doth any worke on the Sabbath Object day he shall be cut off from his people and bee surely put to death by cutting off here is meant cutting off by the Magistrate why should it not then be so understood in that place Gen. 17. 14. so Levit. 20. 6. If any goe after wizards I will set my face against him and cut him off by cutting off here is meant to be cut off by the Magistrate why is it not so then to be understood in that place of Genesis before mentioned Maymone answereth to these places distinguishing Answ betwixt the manifest transgression and the hidden transgression of the Law if one did violate the Sabbath with a hie hand and if there were witnesses and he were admonished before not to doe so then he was cut off by the hand of the Magistrate but if he was not admonished secretly before and did transgresse then hee was cut off by the hand of the Lord. But wee must distinguish betwixt these phrases Levit. 17. 10. and 21. 6. I Difference betwixt these two phrases I shall cut off c. and thou shalt cut off c. shall cut off that soule and thou shalt cut off that soule Exod. 22. 18. thou shalt not suffer a witch to liue but when hee sayth I will set my selfe against that soule which eateth blood and will cut him off from my people then it is meant that by his owne hand immediately hee will cut him off But what sort of cutting off by the hand of God is Quest meant here It is not meant of any bodily punishment inflicted Answ upon their bodies or upon their posteritie as the Iewes interpret it but of excommunication and secluding them from the Church So Calvin Iunius Deodati expound it CHAPTER XLII Why they gaue wine to those who were going to be executed PROV 31. 6. Giue wine unto those that be of an heavie heart THey used to doe three things to them who were condemned First they gaue them wine to drinke to comfort them Amos 2. 8. They drunke the wine of the condemned in the house of their God that is they dranke the most excellent wine for such wine they gaue to the condemned Secondly they used to apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft wooll which the Chirurgians apply to wounds to mitigate their paine because their death was a lingering death Thirdly they used to hold odoriferous canes or reedes to their nose to refresh their braines But see what miserable comforters the Iewes were to Christ Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they derided him Luk. 23. 35. for in stead of wine they gaue him vinegar and gall to drinke which was a most bitter sort of drinke and the Lord saith Ier. 9. 15. I will feed this people even with wormwood and giue them water of gall to drinke And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gaue him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hysope tyed about a reed and dipped in vineger and they gaue it him not to quench his thirst but to smell it in derision They gaue him wine to drinke mingled with myrrhe but he received it not Mark 15. 23. Christ would not drinke this cup mingled with myrrhe for it intoxicated the braine that he might be sensible of the paine which he was to suffer for us It is a great judgement to be beaten and not to feele it Prov. 23. 35. The Lord who went willingly to death did willingly drinke the cuppe of Gods wrath for us and therefore he was unwilling to drinke this cuppe which would haue made him senselesse of the paine They gaue him hyssope in stead of wooll which should haue mitigated his paine the tender mercies of the wicked are cruell Prov. 12. 10. Christ suffered in all his senses in his tast they gaue him veneger mixed with gall in his feeling whereas they should haue applied soft wooll and bound up his wounds mitigated his paine they applied but hysope so in his hearing he heard their bitter mockes and scoffing And as he felt the grievous paine of the crosse in all his senses so the wicked shall suffer the paines and torments of hell in all their senses The conclusion of this is sin is sweet in the beginning but bitter in the end Adam did eate asweet fruit but Conclusion here is vineger and gall a bitter potion offered to Christ for it the lippes of a strange woman drop as an hony combe and her mouth is smoother then oyle but her end is bitter as wormwood sharpe as a two-edged sword Pro. 5. 3. They giue him hysope hysope was the last purgation and sprinkling when the leper was brought into the Campe againe and David alludeth to this Psal 51. wash mee with hysope So Christs death must purge us from all our sinnes and bring us into the societie of the Saints of God that there we may dwell for ever CHAPTER XLIII Of their VVarres DEVT. 20 10. When thou commest neare to a Citie to fight against it then proclaime peace vnto it c. FIrst let us consider in their warres the time when they went to battell secondly the manner how they pitched about the Tabernacle thirdly the manner how they marched when the Camp removed fourthly the Proclamation made to them at their removing fiftly the conditions of peace offered to the enemie sixtly what they did before they joyned battell and lastly the song which they had after the victorie First what time they entred to be Souldiers the The time that thev entred to be Souldiers Levites entred to their Ministery when they were thirtie yeares Num. 4. 42. But the Souldiers entred when they were twentie yeares and they left off when they were fiftie none went to the warres but they who payed the halfe she kell the Levites were exempted because they served the Lord in the Tabernacle they neither payed this halfe shekell nor yet went to the warres Women likewise were exempted She that tarrieth at home divideth the spoyle Psal 63. 12. So were the weake sicke and infirme the yong and the old under twentie and aboue fiftie so the captiues and Idolaters all these were exempted none of them payed the halfe shekell or went to the warres Secondly when they pitched about the Tabernacle they pitched their Tents with their faces towards it Num. 2. 2. because of the respect that they carried to it They pitched round about the Tabernacle when they rested in their Tents and David alludeth to this Psal 76. 11. Let all that be about him bring presents unto him that ought to be feared there were three Tribes vpon every quarter Iuda Issachar and Zabulon upon the East Ruben Simeon and Gad upon the South Ephraim Manasse and Benjamin upon the West Dan Asher and Nephthali upon the North Num. 23. 10. Who can number the fourth part of Israel Here is an allusion to the Campe as it

pray when the Moone changeth Lord send us a good change so should we pray especially when we are ready to die that the Lord would giue us a happie change CHAPTER XXVIII Of their Yeare 2 CHRO 24. 23. And it came to passe at the end of the yeare or in the revolution of the yeare that the Host of Assyria came up THe Iewes had a twofold beginning of the reckoning of their yeare the first was from Tishri the second was from Nisan They began their first reckoning from Tishri in the moneth Elul their yeare ended and in this moneth their new yeare began this was called Tekuphah revolutio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revolutio anni 1 King 20. 26. it was in this moneth that the Kings went forth to battaile 2 Sam. 11. 1. And it came to passe when the yeare was expired at the time when Kings went out to battaile They went out to battaile at this time of the yeare because then the heat of the yeare was declining and the Chaldees called this moneth Mensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mensis Antiquorum Ethanim id est veterum 1 King 8. 2. In this moneth they began to reckon before they came out of Egypt because the Iewes held that the world was created in this moneth this moneth is called Hhoreph pueritia for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaldaicè Pueritia et Hye●s Tishri is the beginning of the yeare Gen. 8. 22. so the beginning of our age is our childhood Iob 29. 4. Their Ecclesiasticall reckoning began in Nisan Exod Their Ecclesiasticall reckoning began in Nisan 12. 1 Chron. 12. 15. These are they who went over Iordan in the first moneth when Iordan had overflowed all the bankes this was in the moneth Nisan for then the snow melteth upon the mountaines of Libanus and the waters overflow the banks of Iordan Ioh. 4. 35. Say ye not there are yet foure moneths and then commeth the harvest that is the Pascha and the Pentecost the first was the beginning of the harvest and the last was the end of the harvest the beginning of the harvest fell in the first moneth of the yeare in Nisan for on the fourteenth day was the Pascha on the fifteenth day they brought in handfuls of new Corne and Zach. 7. 1. The word of the Lord came unto Zachariah in the fourth day of the ninth moneth even in Chisleu that is in the ninth from Nisan So the feast of the Tabernacles was kept in the seventh moneth Tishri which is the seventh from Nisan From Nisan they reckoned their feasts the reigne of What they reckoned from every moneth their Kings their contracts bonds and Obligations From Elul answering to our August they reckoned the age of their young beasts which they were to offer to the Lord none of their beasts were offered before Elul Thirdly from Tishri answering to our September they reckoned the seventh yeare of the resting of their land and their Iubilees and from this time they reckoned Vide Buxt●r Synag how long their trees were circumcised or uncircumcised Fourthly from Shebat answering to our Ianuary they reckoned all their trees which payed fruit they payed tithe onely of these trees which began to flourish at that time The conclusion of this is As the Lord changed the Conclusion reckoning of the Iewes from Tishri to Nisan because the Iewes then were delivered out of Egypt so the Lord hath changed our reckoning now from the old Sabbath of the Iewes to the new reckoning of our Sabbath because this day our delivery and redemption was finished 2 Cor. 5. 17. Old things are passed away behold all things are become new CHAPTER XXIX Of their numbring and manner of counting PRO. 3. 6. Wisedome commeth with length of dayes in her right hand THey numbered of old three manner of wayes first by their fingers secondly by letters and thirdly by Ciphers First by their fingers for as their first measure was their hand Esay 40. 12. Who hath measured the waters with the hollow of his hand and met out the heavens with his span So their first numbering was by their fingers and Salomon alludeth to this forme Pro. 3. 6. Wisedome cōmeth with length of dayes in her right hand The Greeks called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they numbered upon their fiue fingers so Ovidius Lib. 2. Fast Seu quia tot digitis per quos numerare Solemus So Iuvenal writing of Nestor Sua dextra computat annos They numbered upon their ten fingers because no simple number can go beyond nine and the tenth number is the complement of all simple numbers They numbered first with their right hand upon the left because the right was the most fit hand for action for the spirits lie in the right side of the heart and so make the right hand more fit to doe any thing and the bloud lieth more to the left side and therefore the left hand is not so fit for action Salomon saith that the wise mans heart is at his right hand Eccles 10. 2. the spirits enableth his hand more to doe and the fooles is at his left hand because there are not so many spirits in the left side of the heart to quicken the hand but when the spirits encline equally to both the sides then he is Itter jad ambidexter that could use the left hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambidexter well as the right such were the men of Benjamin and Ehud it should not be translated left handed Iudg. 3. 15. but he who used both the hands They numbered upon the left hand from one to ninetie nine and at an hundreth they began to turne to the Plinius Lib. 44. right hand therefore Ianus was set up at Rome with the number of the dayes in the yeare upon his hands having the great number upon his right hand and the small number upon his left The way how they numbered upon the left hand Be●●a de rati●ne temp●rum was this when they counted one they laid the point of their little finger in the midst of their palme when The manner of their counting from 10. to 100. they counted 2 they laid the ring finger upon the palme of their hand when they counted 3 they laid their middle finger upon the palme of their hand when they counted 4 they lifted up their little finger from the palme of their hand and they left other two fingers lie still upon the palme of their hand when they counted 5 they lifted up the ring-finger from the palme of their hand and when 6 they lifted up the middle finger when 7 they laid the point of their little finger about the middle of their hand and when 8 the ring-finger about the middle of their hand when 9 the middle finger about the middle of their hand when 10 they laid the naile of their forefinger at the middle of the thumbe when 20 they

three of the clocke in the afternoone The matters which they judged in this Iudicatorie What matters were judged in the great Synedrion were matters of greatest weight as to judge of a false Prophet when to make warres appointing Magistrates for inferior Cities so for cutting off of a Tribe and punishing the high Priest and whether an Apostate Citie should be raised and cast downe or not and they say that none might giue the bitter waters to the woman suspected of Adulterie but this Iudicatorie Num. 5. 29. So they say when a man was killed and the killer not knowne none might measure from the place where the man was killed to the next Citie Deut. 21. 7. but the Elders of the great Synedrion this case was onely tryed by them So the raising up seed to his brother and pulling off his shoe if he refused these were tryed by the great Synedrion Bellarmine the Iesuite to proue the Pope Object to be aboue secular Iudges Bellarmines argument to proue the Pope to be aboue secular Iudges alledgeth Deut. 17. 12. The man that doth presumptuously and will not hearken unto the Priest and to the Iudge even that man shall die Here he saith the Magistrate doth onely execute the sentence of the Priest But first ex decreto judicis is not in the originall but Answ according to the sentence of the Law Deut. 17. 11. and the word should be read disjunctivè He that hearkeneth not unto the Priest or unto the Iudge c. And by the Priest here is understood not onely the high Priest but other Priests Vers 9. When the high Priest and the Iudges sat together then he that hearkened not to the sentence given by the Iudge and interpreted by the Priest was to die so he who hearkened not unto the Iudge although the Priest was not there was to die for these Iudicatories which are conjoyned are sometimes distinguished Deut. 17. 12. 2 Chro. 19. 8. and they must be interpreted respectiuely as the Lawyers speake In the lesser Iudicatorie they might not judge of a When they might judge of capitall crimes in the lesser Iudicatorie capitall crime unlesse they were twentie three a full number so they judged of a beast that had killed a man or lien with a woman to be put to death Levit. 20. 16. The seventie whom Moses chose now at the commandement The difference betwixt the seventie which Moses chose and the seventie which were chosen at the direction of Iethro of the Lord Num. 11. 25. differed from the seventie whom he chose at the commandement of Iethro Exod. 18. they excelled the former seventie far in gifts for they had the spirit of Moses upon them and as the Mantle of Elijah when it was put about Elisha then the spirit came upon him so came the spirit of Moses upon The spirit of Moses was not diminished when it was put upon the seventie the seventie and the spirit of Moses was not diminished when it came upon the seventie but the spirit of Moses in that houre was like the middle lamp of the Candlestick from the middle Lamp the rest were lighted but the light of this Lamp was not diminished so the spirit of Moses was not diminished when it came upon the seventie Moses spirit of judgement was upon them all but not his other gifts as Moses was mightie in words and deed but not they Moses was the meckest man in the world but not they One Moses ruling in a Councell will make it famous but to haue seventie like Moses sitting in a Councell for they had the same spirit of ruling which Moses had that made it to excell all the Councels in the world even Areopagus in Athens and the Senate in Rome and if we shall marke the unitie that was in this Councell then we shall more admire it Whether had the Seventie this gift of Prophesie continually Object or not They prophesied for a day but no more therefore Answ the Text said Prophetarunt non addiderunt i. e. prophetare The seventy which Moses chose had not this gift of Prophesie continually and so the phrase is used by the Hebrewes Gen. 8. 12. Non addidit redire She returned not againe so 1 Sam. 15. Non addidit Samuel redire ad Saulem that is he saw him no more so Prophetarunt et non addiderunt that is they prophesied that day and no more The conclusion of this is the Lord did sit here in the Conclusion midst of this great judicatorie and he was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was the President of their Councell and therefore they that hearkened not to this Councell were worthy to die CHAPTER XVII Whether a Iudge is bound to giue sentence according to things prooved and alledged or according to his owne private knowledge EXOD 23 1. Thou shalt not receiue a report put not thine hand with the wicked to be an unrighteous witnesse SVndry doe hold that a Iudge must not judge contrary The opinion of some concerning the proceeding of a Iudge secundū allegata probata to that which he knoweth whatsoever is alledged or proved to the contrary for whatsoever is not of faith is sinne Rom. 14. 23. that is if a man doe a thing against his conscience it is sinne Wherefore if a Iudge know a man to be innocent and yet evidences be brought in against him that he is guiltie then they hold that the Iudge should use all meanes to free the innocent man as first he should deale with the accuser not to proceed in his accusation and should signifie unto him that he knoweth well the innocency of the partie Secondly if this cannot helpe then he is bound publickly to testifie upon the Bench the innocency of the partie and he may deferre the giving out of sentence unlesse he be charged by a superiour but if the matter haue no successe that way then he may remit him to a superiour Iudge or will the partie accused to appeale to a superiour Iudge but if he cannot prevaile any of these wayes some doe will him rather to quite his place than to giue out such a sentence against the innocent Although the light of nature it selfe and the word of God both teach us that the life of the innocent is to be maintained yet when another law of greater force commeth in then this must giue place for reason it Why a Iudge must proceed according to things proved selfe teacheth us that a Iudge is to proceed according to things proved otherwise justice could not be preserved and the good of the whole is to be preferred before the good of a private man But it may be said this is both against the law of nature Object and against the law written to kill an innocent man To kill an innocent man accidentally and besides his Answ intention when he is exercised in his lawfull calling How a

no shadow upon the Answ Diall of Ahaz an houre after it riseth and an houre before it set neither upon any other Diall for then the shadowes are so long that they shew not the houre it went backe then but to the houre after that it arose which was the second planetary houre then it had fiue planetary houres to the midst of the day which made up sixteene houres and six houres to the Sunne-setting which maketh in all twenty-two houres Now to make some application and spirituall use of these Dials Christ before his Incarnation was like to the Sunne The spirituall use of these Dials shining upon the Equinoctiall Diall where the shadow is very low secondly before Christ came in the flesh there were many Ceremonies and a long shadow but since Christ came in the flesh this is like the Sunne shining upon the Polar Diall the shadow is short and the Sunne is neerer Thirdly our estate in this life compared with the life to come is like to the meridionall Diall for the meridionall Diall sheweth not the twelfth houre so in this life we see not the sonne of righteousnesse in his brightnesse Fourthly our estate in this life is like the verticall Diall which sheweth neither the rising nor setting of the Sunne so in this life we know neither our comming into the world nor the time when we are to goe out of it Fiftly our estate in the life to come is like the Horizontall Diall for as the Sunne shineth alwaies upon the Horizontall Diall so shall the Sunne of righteousnesse shine alwayes upon us in the life to come CHAPTER XXVI Of their Day GEN. 1. 3. And the Evening and the Morning were the first day A Day in the Scripture is either a naturall artificiall Dies Naturalis Artificialis Propheticus or a propheticall day The naturall day consisteth of foure and twentie A day put for 24. houres houres comprehending day and night Num. 8. 17. In that day that I smote every first borne in the land of Egypt But Exod. 12. 29. it is said that at midnight the Lord smote the first borne of Egypt so that by day here is meant the whole twentie foure houres The artificiall day began at the Sunne-rising and ended at the Sunne-setting Exod. 16. 14. Why sit yee all the day from morning till night And it had three Periods in it morning mid-day and evening and the mid-day is called Zeharaijm and it is put in the duall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meridies because it containeth a part of the forenoone and a part of the afternoone Psal 65. 8. Thou makest the outgoings of the morning and the evening to rejoyce the outgoings of the morne is the rising of the starres before the Sunne rise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the outgoings of the evening that is when the Moone riseth and the starres with her as Hesperus the Sunne is said to go out as it were out of his chamber when he ariseth out of the Sea or the earth Psal 19. And he is said to goe in and to dip in the Sea Mark 4. when he setteth Ortus Heliacus is when the starres arise with the Ortus Heliacus Chronicus Cosmicus Sunne Ortus Chronicus is the rising of the starres with the Moone Ortus Cosmicus is when the starres rise at certaine seasons in the yeare as Orion Plejades c. A Propheticall day is taken for a yeare in the Scriptures as they had a propheticall day so they had propheticall weekes propheticall moneths and propheticall yeares A weeke signifieth a weeke of yeares as Daniels seventie Propheticall dayes weekes and yeares weekes Dan. 9. 25. So the moneth signifieth a moneth of yeares according to the Greeke computation counting thirtie dayes to a moneth so the yeare signifieth a yeare of yeares Iere. 28. 3. Adhuc duo anni annorū So these places in the Revelation Forty two moneths an hundreth and sixtie dayes three yeares and an halfe so time times and halfe a time are prophetically to be understood A propheticall day is a yeare the weeke seven yeares the moneth thirtie yeares and the propheticall yeare three hundreth and sixtie yeares and this way they counted to signifie the shortnesse of the time A day applied to the estate of grace A day is applyed in the Scripture first to our estate in grace Heb. 4. To day if ye will heare his voyce harden not your hearts and all the Comparisons in the Scriptures are taken from the forenoone to shew the growth of grace First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the morning Starre and the dawning of the day and the day-starre arise in your hearts 2 Pet. 1. 19. Secondly to the Sunne-rising Esay 8. 20. It is because there is no morning in them and thirdly to the Sunne in the strength of the day Iudg. 5. 3. Then the declination of grace is compared to the Declination of grace compared to the declining of the Sunne Sunne in the afternoone Iere. 6. 4. Arise let us goe up at noone woe unto us for the day goeth away for the shadowes of the evening are stretched out Micah 3. And the Sunne set upon the Prophets The forenoone is compared to the time of grace before it come to the declining therefore let us make great reckoning of this time to redeeme it Psal 108. ● I my selfe will awake early but in the Originall it is more emphaticall Hagnira shahher Expergefaciam auroram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expergefaciam Auroram As if David should say the morning never tooke me napping but I wakened it still Secondly the day representeth the shortnesse of our The day representeth the shortnesse of our life life to us and it is compared to an artificiall day Psal 90. 5. In the morning it flourisheth and groweth up but in the evening it is cut downe and withereth it is like Ionas Gourd which groweth up in one artificiall day and decayeth againe and the houres of the day whereunto our life is compared are like planetary houres long in the Summer and short in the Winter Compare our dayes with the dayes of our fathers they are but few and evill in respect of their dayes therefore our dayes are called dies palmares The Lord made the day for man to travaile and the The day was made for man to travaile in it night for him to rest in therefore they are monsters in nature that invert this order who sleepe in the day and wake in the night Psal 104. 23. Man goeth forth unto his worke and to his labour untill the evening And Vers 20. Thou makest darknesse and it is night wherein all the beasts of the Forrest doe creepe forth Those who turne day into night follow the beasts and not man such a monster was Heliogabalus who would rise at night and then cause morning salutations to be given unto him the History saith that the world seemed to goe backward in this monsters dayes

of Canaan And Revel 7. 4. of all the Tribes of Israel there were but one hundred and fortie foure thousand sealed in the fore-head And in Ieremies time it was very hard to find one that executed judgement in all the streetes of Ierusalem Ier. 5. 1. There were a few good men at that time as Ieremie himselfe Ebedmelech the Blackmoore Vriah the Prophet and the Rechabites But the most of the rest were naught and if Ierusalem had beene searched few had been found in it And this was a griefe to the Prophet Micah which made him to complaine that hee could not get a cluster to eate Mica 7. 1. meaning that the good men were perished out of the earth The Heathen learned this of the people of God to marke those who were to be saved with the letter ●tau and these that were condemned with the letter ● theta It The heathen marked the condemned with theta and them that were absolved in judgement with ta● Ascon ped was the custome of the ancient warriors when they returned from battaile he who kept the register of their names marked the names of those who returned safe with the letter tau and the names of those who were wanting with the letter theta the Latines learned this from the Grecians the Grecians from the Egyptians and the Egyptians from the people of God Persius Si potis es vitio nigrum praefigere theta They put not two to death in one day except they The Iewes put not two to death in one day but for the same crime were guiltie of one crime and they giue this example If a man had lien with the Priests daughter he and she were not put to death both in one day because she was guiltie of a greater sinne then he therefore she was to be burnt quicke but he was not to be put to death that day neither was he burnt quicke as she was How came it to passe then that they put Christ and the two theeves to death in one day seing Christ was Quest condemned for affecting the Kingdome and the theeves for theft Christ and the two theeves were condemned Answ for one fault because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditiosi Mark 15. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sediti● factio troublers of the peace of the Kingdome and therefore the theife said thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same condemnation Luke 23. 40. Barrabas was a murtherer and so should haue dyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effractores the sword but because he made insurrection and troubled the common peace therefore he was to be crucified And the Hebrewes call these perizim effractores and the Rabbins called them listin from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tooke armes to trouble the peace of the Common-wealth and they used to crucifie all these who troubled the Kingdome and made insurrection CHAPTER XL. Of their Capitall punishments IOSH. 7. 25. And all Israel stoned him with stones and burned them with fire after they had stoned them with stones THere were sundry sorts of punishments inflicted upon malefactors by the house of judgement among the Iewes Some of them were burnt some of them were strangled some of them were stoned and some of them were beheaded and some of them were drowned He that lay with his mother or daughter in law the wife of his sonne or with a maide that was betrothed Who were stoned Deut. 22. 24. Or if a woman bowed downe to a beast Levit. 20. 16. so the blasphemer Levit. 24. 14. and Idolater Deut. 17. 5. So he who offered his seed to Molech Levit. 20. 2. He that had the spirit of divination or was a wizard Levit. 20. 27. He that profaned the Sabbath he that cursed his father or his mother Levit. 20. 9. so the disobedient sonne was stoned to death Deut. 21. 21. He that perswaded or enticed others to Idolatry Deut. 13. 1. all these were stoned to death First the Priests daughter if she committed adulterie Secondly he who lay with his owne daughter Thirdly Who were burne he who lay with his sonnes wife Fourthly he who lay with his daughters daughter or with the daughter of his wiues daughter Fifthly he who lay with his mother in law or with the mother of his mother in law or hee who lay with the mother of his father in law his wife being yet aliue even all these were burnt Iosh 7. 15. He that is taken with a cursed thing shall be burnt with fire and vers 25. all Israel stoned him with stones first he was stoned and then burnt Those who killed were beheaded and those who fell Who were beheaded away to Idolatry The fourth sort of punishment was strangling which was Who were strangled the lightest sort of punishment capital among the Iewes First he who did strike his father or his mother Secōdly he who stole a man in Israel Deut. 24. 7. Thirdly any old man who hearkened not to the voice of the Synedrion Fourthly a false Prophet and he who lay with another mans wife Fiftly he who defiled the Priests daughter all these were strangled And the Iewes say wheresoever this punishment is set down let his bloud be upon his owne head it is to be understood of stoning but where the phrase is found let him die the death and the punishment not set downe in particular then it is to be understood of strangling But this holdeth not it is said Exod. 21. 12. he that smiteth a man that he die shall surely bee put to death so it is said that the adulterer shall die the death yet he was not strangled but stoned Ezek. 16. 40. Ioh. 8. 45. This strangling the Romanes changed into crucifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucifigere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was called zacaph crucifigere and the crosse was called zeceph crux and gnetz arbor and the Greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum geminum Lastly drowning Mat. 18. 6. It were better that a milstone were hanged about his necke and that he were drowned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimersio in pelagus submersio in the midst of the Sea and the Greekes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were put in a chest of lead and sunke in the Sea as Casaubon sheweth out of Athenaeus What sort of punishment is meant Quest. Gen. 17. 14. he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excisio is not circumcised that soule shall bee cut off from his people The Hebrewes expound this sort of punishment diversly Answ Kimchi saith he shall be punished by the Lord but he addeth that he is much mistaken who thinketh that the child not being circumcised is secluded from the life to come Moses Cotzensis thinketh that these who were not circumcised the eight day should dye without children alluding to that place Levit. 20.

alloweth the fact of Marie Mat. 26. 10. when she poured the boxe of precious oyntment upon his head Why trouble ye the woman for she hath wrought a good worke upon me and Gamaliel ordained that none should be wrapped in silke but all in linnen and no gold put upon them So amongst the Romans they were glad to diminish Cic●rolib 2. de ll these charges tria si velit recinia vincula purpurea decem tibicines plus ne adhibeto Lastly after the buriall was ended they used to comfort They comforted the living after the dead were buried the living after this manner first sit consolatio tua in Caelis secondly quis audet d●o dicere quid secisti thirdly they repeated these words of Esay chap. 25. 8. he will swallow up death in victorie and wipe away all teares from their faces and Psal 72. 16 they shall flourish and spring againe as the grasse on the earth they b●leeved the resurrection of the bodie therefore they called the Church-yard Beth chaijm domus viventium and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus viventium our soules lodge but a while in the bodie as in a tabernacle 2 Cor. 5. 1. so our bodies lodge but a while in the graue as in a tabernacle Act. 2. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resteth in hope as in a tabernacle and then they cryed Zacor●ki gnapher anachnu remember that we are but dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus penset jacturam tuam and they conclude with this of Iob 1. the Lord hath given the Lord hath taken blessed be the name of the Lord. When their little children died they used not many speeches of consolation but onely said the Lord recompence thy losse Iob hath a notable saying I came naked out of my mothers wombe and I shall goe naked thither againe How shall I goe thither againe it is not taken for the same place but for the same condition hence it is that the inferior parts of the earth are called both the mothers wombe and the graue Psal 139. 15. I was curiously wrought in the lower parts of the earth that is in my mothers wombe Ephes 4. 9. Christ is said to descend into the lower parts of the earth that is into his mothers wombe and see the affinitie betwixt the belly and the graue Christ joyneth them together Mat. 12. As Ionas was three dayes and three nights in the belly of the Whale so shall the sonne of man be in the heart of the earth and Salomon Prov. 30. joyneth them together there are three things that are not satisfied the graue and the barren wombe c. The conclusion of this is let us remember Iob 30. Conclusion 23. that the graue is domus constitutionis omni vivo that is the house in which we are all appointed to meet and it is domus saeculi the house of our age in which we dwell a long time therefore we should often thinke of it and not put the evill day farre from us and make a covenant with death Of the IEVVES Oeconomicks Of the time of their Repast THey had but two times of their Repast Dinner and Supper they had no breakfast Peter had eaten nothing at the sixt houre Act. 10. 10. and Act. 2. 15. those are not drunke as yee suppose seeing it is but the third houre of the day But it may seeme that they used to breake their fast Object in the morning for Iob. 21. 4. it is said that when the morning was come Iesus stood on the shoare and said children haue yee any meat The reason of this was because they had fished all Answ the night and being wearie they refreshed themselues in the morning but we reade not that they used ordinarily to breake their fast in the morning Eccles 10. 16. Woe to thee O land when thy Princes eate in the morning they did not eat in the morning because it was the fittest time for judging and deciding Controversies and therefore the Whores of old were called Nonariae because Persius Satyr 1. they came not out to commit their vill any till after the ninth houre when men had ended their businesses and the Lord biddeth them execute judgement in the morning Iere. 21. 12. The time of Dinner was the time when they refreshed themselues first Ioh. 21. 12. Iesus said unto them come and dine so Luk. 11. 37. And as he spake a certaine Pharisie besought him to dine with him and the second refreshment was at the time of Supper this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spent a longer time at Supper than at Dinner and therefore afterward they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Banquets called Suppers sometimes Dinner and they called all Banquets Suppers in what time soever of the day they were although they were not in the Evening and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutantur the one is put for the other as that which Matthew calleth a Dinner cap. 22. 4. Luke calleth a Supper 14. 16. The Greekes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prandium secondly they The Greekes sed more sumptuously had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refreshment betwixt Dinner and Supper which is called Merenda a beaver or afternoons drinke and they called this Caenae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly they had their Supper and then they had Banquets after Supper and this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè comessatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe a Banquet with whores and Paul alludeth to this word Rom. 13. 13. Let us walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Moabitarum honestly as in the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in rioting and drunkennesse not in chambering and wantonnesse And because the Iewes used to travaile so farre before the heat of the day therefore they called this space which they travailed diaetam terrae Gen. 35. 16. This sheweth their moderate dyet They were sparing at Dinner and they fed more freely at Supper the Lord gaue them bread in the morning and but Quailes at night Exod. 16. 12. They went to Supper at the ninth houre after the Evening They measured the houres by their shadow Sacrifice and before the setting of the Sunne they ended it this was called Hesperismus the ancient Greekes called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the time when a mans shadow was ten foot in length for they measured the houres by their shadow when the shadow was of such a length then it was such an houre when their shadow was six foot long then they used to wash themselues and when it was ten foote long then they went to Supper The meat upon which they fed at Dinner and Supper was called Sagnadah their sustentation and Tereph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esc● 〈◊〉 〈◊〉 〈◊〉

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