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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	disciple_n	young_a	youth_n	52	3	8.2353	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

profitable And yeilded Almonds In the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ablactavit Vaijgmol et ablactavit it weaned them for even as the mother weaneth her child when he is of such an age so did the Almond tree weane the Almonds when they were ripe The Lord likes none to enter into this holy calling untill they be ripe God will not have Ministers to enter on their calling untill they be ripe they should have the full grouth before they enter these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or young plants are not fit for it young men are not fit for the ministery Eccles 12.1 Remember thy Creator in the dayes of thy youth why bids hee the young man remember his Creator in the dayes of his youth because he is most forgetfull of this duty to remember his God if he be not fit to remember himselfe and to recommend himselfe to God twise or thrise in the day how can he be the Lords remembrancer to remember his people before him Ambros lib. 1. de offic cap. 1. tom 1 It was a case of necessity when Ambrose was made Bishop of Millan qui simul et discebat docebat Why youthes are not fit for the Ministry Secondly youthes are not fit for this calling because this age is much subject to lust 2. Timot. 2.22 Flye the Lusts of youth if ever Lust breake forth in a mans life time usually it breaketh forth in his youth he that cannot command his owne Lusts how can he teach other men to subdue theirs 1 Tim. 3.5 if a man know not how to rule his owne house how shall he take care of the Church of God Paul will not have a young widdow admitted to wash the Saints feete 1 Tim. 5.10 because they give themselves oftentimes to wantonnesse and fleshly lusts farre lesse will he have a young man to be admitted to this holy calling who should wash the soules of the Saints and not their feete this age likewise is much subject to contempt 1 Tim. 4.11 Let no man despise thy youth and therefore not fit to enter in this calling The naturall history marketh that the whelpes of the Lyons who have the sharpest pawes do so pricke the matrix of their damme that they are borne the sooner and they never get the full strength so it fareth with young men who hasten out of the Vniversity before they get giftes and strength wherefore young students are to be exhorted to stay at the Vniversity untill they get strength and as the Lord bad his Disciples stay at Ierusalem untill the holy Ghost came downe upon them Luc. 24.49 So should they stay at the Vniversities untill the Lord enable them with gifts It is an unseemely thing to see yong ones ante lanuginem docere senes et hodie Catechumenus cras Episcopus and how unsavory a thing is it out of the mouth of a greene youth to exhort people to flye from these lusts whereunto they are most subject themselves may not the people justly say to them Physitian heale thy selfe and take out the beame first out of thine owne eye Quest What time should a man enter into the Ministery Answ We cannot prescribe a certaine time for some are sooner gifted then others Object But Christ who disputed with the Doctors of the Law when he was but twelve yeares of age yet he entred not into his Ministerie untill he was thirty yeares of age therefore it may seeme that none should be admitted before that time Answ Christ entred not into his Ministery until he was thirty yeares of age according to the Leviticall Law for it behoved him to fulfill all righteousnesse this was not a morall precept but a ceremoniall for it was changed Numb 4 3. they entred to their full ministery at thirty but Num. 8.24 he appointed them to enter at twenty and five for the beginning of their ministery but they entred not to their full ministery untill they were full thirty and they served untill they were fifty but in Davias time they began at twenty 1 Chro. 23.24 The sonnes of Levi did the worke of the service of the house of the Lord from the age of twenty yeares and upward and 2 Chron. 31.17 in Hezekiahs dayes and so in the dayes of Ezra from twenty yeares old and upward Ezra chap. 3. vers .. 8. Some may be ripe Almonds now when they are sixe and twenty or eight and twenty and some scarce when they are thirty therefore there cannnot be a certaine time determined when they shall enter but this is left to the tryall and discretion of the Church the determination of the Canon Law who concludeth absolutely that they should be thirty before they enter seemeth to Iudaize in this The Levites when they entred on their ministery they were thirty yeares before they entred because their ministery was a laborious and a painefull service and therefore required full bodily strength and so they gave up their ministery when they were fifty but the ministery now is not such a bodily service and therefore requireth not such bodily strength now the souldiers when they went to warre were admitted when they were but twenty yeares of age but the Levites not untill they were thirty there is both strength and wisedome required in the warres as Solomon saith Prov. 24.6 strength in the souldiers and wisedome in the governors but in the Levites and Priests there was both wisedome and strength required strength without wisedome before they be thirty and wisedome without strength after they are fifty So knowledge and sanctification are requisite in those who are to enter on this Holy calling knowledge without sanctification is like wine that runnes in a mans head and makes him giddy sanctification without knowledge turnes into blind zeale and therefore they are to be joyned together in those who are Preachers as strength and wisedome was in the Priests The Almonds rod brought forth buds and blossomes The Lord taught Aaron by this although hee was weake and old himselfe yet his posterite should not faile he was fourescore and sixe yeares of age now yet to let him understand of a succession he makes his rod to bud and it continued in his posterity for sixty and three Highpriests The Priesthood was entailed to Levi when they were chosen in the place of the first borne and againe when they killed their brethren for the worshipping of the golden Calfe it was promised them anew againe and when Phinehas killed Zimri and Cozbi the promise was renued to him What needed a new promise to be made to Phinehas of the Priesthood seeing it was due to him by the Law Quest and by succession This new promise secured him in the Priesthood Answ that hee should out-live his father and serve in the Priest-hood himselfe Nadab and Abihu were killed before their father dyed againe this promise assured him that it should continue in his famile But the Priesthood was soone

to the feast of the Tabernacles and Ioh. 2.37 it is called the last and the great day of the feast Besides these legall feasts in this moneth they had likewise on the fourth day the fast of Godaliah and upon the twenty third day was festum latitiae legis et benedictio They had but one feast in the Moneth Nisan and one in Iair the Pentecost So the Lord commanded that the Land should rest in the seventh yeere and every seventh seventh in the Iubile The lan● was laboured six yeeres and these yeeres were called Anni georgici The land was to rest the seventh yeere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was called annus shemittah from Shamat liberum demittere and not to seeke any due of it for those who laboured the ground to seek fruit of it every yeere was too much and gave no time of rest to the ground The Lord taught the Iewes sundry things by the resting of the Land What things the Iewes were taught by the rest of the seventh yeere for as the Sabbath day taught them that as they were the Lords they behoved to cease from their owne workes to doe his worke So the Sabbath of the seventh yeere taught them that both they and their land was the Lords and therefore it was to rest Secondly this yeere taught them to depend upon the Lords providence for the Lord promised his blessing upon the sixt yeere that the Land should bring out for three yeeres Levi. 25.20 Thirdly this yeere was a signe to them of their eternall rest Lastly he instituted this yeere to teach them to be pitifull to the poore for those things which grew of their owne accord that yeere were alloted to the poore and to the strangers Quest How could they live seeing the land rested the seventh yeare Answ The Lord answered Levit. 25.21 How God blessed the sixt yeere that it served for three yeeres Thar he should so blesse the sixt yeere that it should serve for three yeares and here we may see how the promises were fulfilled which were made Levit. 26 10. Ye shall bring out the old because of the new that is there shall be such plenty of new that yee must bring forth the old to make roome for it and that is that which Amos speaketh cap. 9.13 Haebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a specie in speciem et chaldaice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab anno in annum Arator apprehendet messorem the plowman shall ever take the reaper that is the old and the new shall meete together So Psal 144.13 That our garners may be full affording all manner of store but the Chaldee Paraphrast paraphraseth it Affording corne from one yeere to another The fertility of the seventh yeare was not meerely naturall Here we may observe that this fertility of the seventh yeare was not merely naturall but proceeded from the blessing of God Secondly all those who rested the seventh yere from their labours yet they wanted nothing but it was supplied by the blessing of God Mal. 3.10 Effundam vobis vsque ad non sufficientiam that is that yee shall not have vessells to containe the oyle and the wine nor garners to containe the corne which I shall bestow upon you Never man suffered any losse in Gods service So those who abstaine from their labours upon the Sabbath it shall never impoverish them for the blessing of God upon the weeke dayes shall supply all their wants so the Lord promised when they shall goe up to Ierusalem to serve him at their feasts that he would keepe their land from the incursion of the enemies Exo. 34.24 and we see Iosh 5.2 When they were circumcised the Lord strooke such a feare and terror in the hearts of the Canaanites that they durst not touch them as Simeon Levi killed the Sichemites when they were newly circumcised never man yet got hurt in the service of God He shall still find the Lords protecting Hand and blessing in his service When hee sent out the seventy Disciples without purse scrip and shooes he said Lacked ye any thing and they said Nothing Luc. 22.35 Nebuchadnezzer shall not want a reward for his service which he did to the Lord albeit he was an heathen for hee got the Land of Egypt for his wages Ezek. 29.20 The next priviledge of the Sabbaticke yeare was this Deut. 14.1 Debts were payed in the seventh yeare that mens debts were pardoned to them if they became poore and had nothing to satisfie but not if they had sufficient to pay then they were bound to satisfie and if they were poore the Lord commanded to lend unto them Deut. 15.19 although the seventh yeare was at hand but that which was borrowed for necessitie onely was not to be restored and the naturall Iewes had onely this priviledge but not the Proselytes The third priviledge of this yeare was this Servants were set a liberty this yeare Exod. 21.2 He shall goe out free in the seventh yeere paying nothing to wit if he was an Hebrew servant but if hee was not an Hebrew servant but a stranger then he was to serve untill the yeare of the Iubile Levit. 25.4 The fourth thing which was done in the seventh yeare The Law was publikely read this yeare the Law was publikely read Deut. 31.10 Quest Whether or not kept they alwayes these sabbaticall yeares Answ Not Ier. 34.14 therefore the Lord plagued them with divers plagues and especially with barrennesse of the sixt yeare 2 Mach. 6.43.49 Quest When began this yeare of the rest Answ Some hold that it began after the land was divided by Lot At what yeare the first Rest began but seeing the Land was twise divided by Lot first in Gilgal Ioh. 14. Secondly in Siloh a few yeares after because the first division was not perfected this account of the seventh yeare seemeth to begin at the latter division of the Land Ios 18 2. Quest What time of the yeare began this rest of the seventh yeare Answ From Tishri and not from Nisan At what time of the were this Rest began for if it had begun in Nisan then they should have lost two Harvests first they might not cut downe the Corne which was growing upon the ground in Nisan and then secondly they might not sow in Tishri and so they should have lost both the Harvests Exod. 23.16 and 34.22 but the Lord saith Levit. 25.27 Yee shall sow the eighth yeare therefore they wanted but one sowing and one Harvest Of the Jubile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Produxit eduxit Their great Sabbaticall yeare was the yeare of the Iubile It was called the Iubile from Iobhel or hobhel deduxit or produxit because it brought men backe againe to their first estate the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were brought backe to their first estate and Philo Iudaeus calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restitutio and Iosephus 〈◊〉

upon a sodain cannot doe this and when it is done upon a sodaine it is a miracle in the third degree they give the example of this in Peters mother in law when Christ upon a sodaine cured her of a Feaver nature in time might have cured her of this Feaver but because she was cured of this Feaver upon a sodaine it was a miracle in the third degree Now what sort of miracle was this when this Almond rod budded and brought forth upon a sodaine it was a miracle in the second degree for an Almond tree will bring foorth Almonds by nature but being once cut up it cannot bring forth Almonds againe then it was a miracle in the second degree for nature could never have made this rod to bring forth Almonds Why Corah and Dathan contended for the Priesthood Dathan and Abiram contended for the Priesthood because they were of the posterity of Ruben the eldest brother and Corah thought that it belonged to him because he was the eldest sonne of Levi as Adonijah contended with Salomon for the kingdome because he was the eldest sonne of David Dathan and Abiram contended for the Priesthood because they came of Reuben Lineall succession not alwayes the Lawfull successinn Learne then that lineall succession is not alwayes the lawfull succession these were lineally descended of Ruben yet this lineall succession failed for Ruben lost his dignity by incest the Church of Rome now hath a lineall succession from the ancient Roman Church but by their spirituall whoredomes and adulteries Simile they have lost their succession Scarabeus or the dunghill flye bragg'd upō a time that he was more excellent than the Bee because he was descended of the horse but how was he descended of the horse he was onely bred of the dung of the horse so the Church of Rome that now is is but come of the excrements of the old Roman Church optimi vint pessimum acetum when the contention was betwixt Salomon and Adonijah about the kingdome of Israel Adonijah had standing for him Abiathar the Priest and Salomon had standing for him Zadok the Priest both of them were Priests and both of them had the holy oyle but who had the right whether he that was anointed by Zadok or he that was anoynted by Abiathar he that was anoynted by Zadok had the right because he had Nathan the Prophet upon his side No succession is the right succession although they have both Priest and the holy oyle if they have not Nathan upon their side Salomon had the right succession because he had it by Nathan And so Aaron here had the Lord upon his side and therefore the Priesthood belonged to him He chused the Almond rod because it flourished first Ministers should be trained up frnm their youth The Lord liketh these to be his Ministers who begin to blossome from their youth this was excellently typed in Ieremiah cap. 1. What seest thou Ieremiah I see an Almond rod This figured Ieremiahs calling as the Almond rod blossomed first so Ieremiah was called from his infancy and as the Almond tree flourished first so the Lord was to bring his judgements quickely upon that people which he pronounced by Ieremiah So he chose Samuel from his infancy and Iohn the Baptist from a childe and so Timothy and Athanasius he likes not these autumnales arbores as Iude calleth them vers 12. which begunne not to blossome till the latter end of Harvest and then to enter to the Ministery happy are they who can say with the Church omnes fructus servavi tibi Cant. 7.13 I have reserved all my fruits to thee of my infancy and middle age and old age and have dedicated my selfe still for this calling it is a pitty to see those that have bin deboshed and dissolute men to be thrust into this holy calling a casheerd souldier a bankrupt Merchant or a fallen Courtier When the Lord caused the uncleane spirit to passe out of the land Zach. 13. then those who had no calling to be Prophets were ashamed of their vision and of their rough gowne which they wore to deceive the people because the Prophets of God wore a hairy Gowne they confesse then that they were not Prophets The false Prophets were ashamed of their vision but they were husbandmen and taught to keepe Cattell from their youth it were to be wished that those who have not a calling to this holy function would renounce it and say I was not taught from my youth and trained up to this holy calling but to be a souldier a Merchant c. and therefore I will renounce it The Almond rod brought forth buds blossomes and ripe Almonds The blossoming of Aarons rod was to confirme Aaron as the Vine branches which budded and brought forth blossomes was to confirme the Butler in his office Gen. 40.10 and this was declared to Ieremiah a Priests sonne Ier. 1.11 12. and the continuance of the Priesthood with those who should sprout and grow out of him Ezeck 17.44 children are called buds Iob 30.12 The Church is in a happy estate when she hath qualified labourers in the Lords Vineyard The estate of the Church is happy when they have good men to succeed in the Ministry and expectants to succeed them when she hath her ripe fruits her blossomes and her buds the buds are the yong ones who give themselves to those holy studies the blossomes are the yong men who have made good progresse in Divinity the ripe Almonds are those who are actually serving in the Church The Iewes alluding to Aarons rod call the children of the Priests flores sacerdotoles it was a comfortable thing to Eli when he had yong Samuel to succeed him and to Elijah when he had Elisha to succeed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reliquium revertetu● Esay 7.3 and to Esay that had his sonne Shear-jashub to succeed as a pledge to confirme his prophesie that the remnant of the people of God should be saved and brought backe from the captivity againe It was a great comfort to Paul when he had yong Timothy to succeed him and to Augustine when he had Alippius a father dieth the more willingly when he hath a good sonne to succeed him the blossomes may rejoyce when they have the buds to succeed them and the Almonds may rejoyce when they have the blossomes to succeed them Iohn saith 1 Iohn 2.14 I write vnto you babes I write unto you young men and I write unto you old men Babes are the buds the young men are the blossomes and the old men are the Almonds Let us pray to God for the Schooles and Vniversities when the old men are wearing away that good young men may succeed them and babes in their places the Church is much to be pittied now although there bee many youthes to succeed who have knowledge yet there is little sanctification amongst them and therefore lesse hope that their ministery shall bee

transgressionum mearum And lastly they oppose themselues against his Gospell they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven gilajon nuntium vanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly if ye will respect their dealing with us in civill matters they are worthy to be secluded from the societie of Christians They care not to forsweare themselues to us Christians they are most mercilesse usurers in exacting from the Christians and they who professe Physicke amongst them care not to poyson Christians whom they call Goijm Gentiles And if we shall adde further that no false Religion should be tolerated and the Lord commanded heretickes to be put to death how then should they be suffered in a Christian Common-wealth What Iewes may be sufsered in a Common-wealth and who not But we must put a difference betwixt these miscreants who raile against the Lord Iesus Christ and blaspheme his name and those poore wretches who liue in blindnes yet but do not raile blasphemously against Christ those we should pitie The reasons that should moue us to pitie the Iewes First we should pitie them for their fathers cause the Patriarchs Secondly we should pitie them because Christ is come of them who is blessed for ever thirdly the Oracles of God were committed to them Rom. 3.2 and the law was the inheritance of Iacob Deut. 33.4 they were faithfull keepers of the same to others and they were like a lanterne who held out the light to others although they saw not with it themselues Fourthly when we Gentiles were out of the Covenant they prayed for us Cant. 8.8 We haue a little sister what shall we doe for her So when they are out of the Covenant We haue an Elder brother Luk. 16. what shall we doe for him And lastly because of the hope of their conversion that they shall be graffed in againe Rom. 11. Some Christian Common-wealths admit them but with these Caveats Caveat 1 First that they submit themselues to the positiue Lawes of the Countrie wherein they liue Caveat 2 Secondly that they raile not against Christ and be not offensiue to the Christians Caveat 3 Thirdly that they be not suffered to marrie with the Christians to seduce them Caveat 4 Fourthly that they be not permitted to exhaust Christians with their usurie Caveat 5 Fiftly that they be not admitted to any publicke charge and that they be distinguished from the rest of the people by some badge or by their apparell with these Caveats sundry Common-wealths haue admitted them CHAPTER XVI Of the Synedrion of the Iewes MAT. 5.22 But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the Iudgement and whosoever shall say to his brother Raca shall be in danger of the Councell THis word Synedrion is a greeke word but changed and made a Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sitters in judgement and Sanhedrin are the Iudges who sat in the Councell and the place it selfe was called Synedrion In the Syriack Domus judiciorum The difference betwixt Domus judiciorum and Domus Iudicum and Domus Iudicum differunt Domus judiciorum is the house where the Counsellers met and Domus Iudicum according to the Syriack and Chaldy phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Iudicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus judicij signifieth the Iudges themselues So the Chaldees when they expresse the Trinitie they call it Domus Iudicij because there were three that sat in their lesser Iudicatorie and when Beth dina signifieth the Iudges themselues it hath the point aboue judh but when it signifieth the place of Iudgement it hath the point under judh There were two sorts of these Synedria amongst the Iewes the great Councell and the lesser the great Councell was called ●anhedrin Gedolah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the lesser was called Sanhedrin Ketannah The great Synedrion sate at Ierusalem onely the lesser Synedria sat in other places also and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicia Allusion Vide Guilel● Schickardum de jure regio Ludovic de Dieu The great Synedrion sat in Ierusalem onely and Christ alludeth to this Mat. 23.37 A Prophet might not die out of Ierusalem So O Ierusalem Ierusalem which killest the Prophets Mat. 23.37 The great Synedrion judged onely of a Prophet The great Synedrion divided into fiue parts But Gabinius the Proconsul of Syria divided this great Synedrion which sat onely at Ierusalem into fiue parts whereof he placed one at Ierusalem another in Gadara the third in Amathus towards the red Sea the fourth in Iericho and the fift he placed in Sephra in Galilie And Christ meant of these Councels when he sayes they will deliver you up to the Councels Mat. 10.17 At this time the great Synedrion was divided into fiue parts They shall deliver you up to the Councels and they will scourge you in their Synagogues What meant by Synagogues and Councels by their Synagogues he meant their Ecclesiasticall Iudicatories by the Councels their civill The number that sat in this great Iudicatorie were seventie and two six chosen out of every tribe but for making the number round they are called Seventie the Scripture useth sometimes when the number is not full Retundatio numeri quid to expresse the full number as Iudg. 11.5 Abimelech killed his brethren which were threescore and ten persons there were but threescore and nine of them for Iotham fled So Gen. 42.13 Thy servants are twelue brethren the sonnes of one man although Ioseph was thought to be dead yet to make up the number because he had once twelue sonnes they are called the twelue sonnes of Iacob So Num. 14.33 And your children shall wander in the Wildernesse fortie yeares according to the number of the dayes that the Spyes searched the Land this was spoken to them two yeares after they came out of Egypt yet the number is made up here and it is called fortie yeares So 1 Cor. 15.5 He was seene of the twelue there were but eleven of them at this time for Iudas was dead and Matthias was not chosen as yet yet he calleth them twelue because they were once twelue to make up the number Sometimes againe although there be moe for making round the number they take away some as Luke 10.1 the Syriack hath it the seventie two Disciples yet it is translated the seventie Disciples So the Seventie two who translated the Bible are called the Seventie The Lord charged Moses to gather Seventie of the Elders of Israel Moses said how shall I doe this If I shall choose sixe out of every Tribe then there shall be sixty and two The uncertaine conjecture of Sol Iarchi concerning their Election of the Seventie and if I shall choose but fiue out of every Tribe then there will be ten wanting and if I shall choose sixe out of one Tribe and but fiue out of another Tribe that will breed but

And it is most probable that their cloaths did grow with them as they grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muinveterârunt their shoes waxed not old upon their feete Deut. 29.5 Their shoes did grow with their feet and it seemeth that the childrens clothes were made of the clothes of them who died The foure Captaines pitched their Tents at the foure corners of the Campe Iudah pitched in the Northeast corner Ruben in the Southeast Ephraim on the Southwest and Dan on the Northwest corner Num. 2.2 Every man of the children of Israel shall pitch by his own standard with the Ensigne of their fathers house farre off about the Tabernacle of the Congregation shall they pitch A figure to shew the Ensignes Motto's and order of the Tribes pitching about the Tabernacle Returne O Lord unto the many thousands of Israel Num. 10.36 WEST NORTH EAST SOVTH quasi prima Geniti tauri vulch ritudo ejus Ephraim Duo filij tui c. mei erunt Manasses Lupus Rapax Beniamin fiat coluber in vea Cerastes in semita Dan Gad Aocinotus pneliabitar Gad gershonitae Meraritae Non est Deus ut Deus Jeshurun Asser Diuidam eos in Iacob et disperdam eos in Israel Simeon Coathitoe Moses Aron et Saserdotes Dans eloquia pulchritu●inis Nepluhaly Effusus es Sicut aqua Ruben in littore maris hebitabis Zabulon Accumbeus inter Terminos Issacher Catulus leonis Iudath Rise up O Lord and let thine enemies be scattered Num. 10.35 When they arose to march they spread their Colours and they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillis utamur in nomine Dei nostri Vexillabimus in nomine Dei nostri in the name of our God we will set up our Banners Psal 20.5 They had their Colours their Ensignes and their Motto's Their Colours were answerable to the stones in Aarons brestplate First their Colours their Colours were according to the Colours of the stones in the breastplate of Aaron Iudah gaue a greene Colour like the Smarag Ruben a red Colour like the Sardius Ephraim a golden Colour like the Chrysolite Dan gaue partie coloured of white and red like the Iasper In their Ensignes they had the Emblems of Beasts Their Ensignes were first Iudah gaue a Lyon Ruben the head of a man because he was the first borne and the head of the familie Ephraim gaue the head of an Oxe because he was the sonne of Ioseph who was called Bos Dei Deut. 33.17 His glory is like the firstling of his Bullocke and Dan gaue an Eagle in his Colours because the Eagle is an enemy to Serpents the Serpent should not be put in his Colours but the Eagle an enemy to the Serpent Dan shall judge his people Gen. 49.16 Dan is a Lyons whelpe he shall leape from Bashan Here he is commended both for his wisedome and his strength the Serpent doth not expresse these two well but the Eagle doth expresse them very fitly Their Motto's in their Ensignes were out of the Testament of Iac●b or of the song of Moses Thirdly their Motto Iuda's Motto was this Iuda is a Lyons whelpe Gen. 49.8 Ruben had this Vnstable like water Gen. 49.4 Ephraims Motto was his glorie is like the firstling of his Bullocke Deut. 33.16 Dan had this Motto he shall be a Serpent by the way an Adder in the path and so every one of the Tribes had their Motto The Lord was their Generall The Lord as their Generall dwelt in the midst of their Campe and his Ensignes were the Cloud and the pillar of fire the Cloud to direct them by day and the pillar by night then he was the guide of their youth Iere. 3.4 The motto which they gaue him was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mi camocha baelohim Iehova quis sicut tu Iehova inter Deos and hence they made the name of the Macchabees Mem Caph Beth Iod and they were called Machei at the first and afterward Macchabaei and like unto this was that abbreviation Agla attagnebher legnolam adonai Tufortis in aeternum Domine When they marched Their marching was different from their pitching about the Tabernacle they kept not the same order as when they pitched about the Tabernacle for when they marched Iuda Issachar and Zabulon went before and the Gersonites and the Merarites next them set forward bearing the Tabernacle Num. 10.17 In the second place came Ruben Simeon and Gad who lay upon the South and next them came the Cohathites with the Arke Num. 10.21 After them Ephraim Benjamin and Manasse and David alludeth to this Psal 80.2 Before Ephraim and Benjamin and Manasseh stirre up thy strength and come and saue us he saith before Ephraim for when they carried the Arke Ephraim came behinde the Arke and the Arke was before him and when they rested Ephraim was upon the West side of the Arke which Num. 2.18 is called jammah the Sea-ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Sea lay towards the West so that the Arke both when they pitched and when they marched was ever before Benjamin Ephraim Manasseh In the last place came Dan Asser and Nephthali Dan was in the Reareward of all their Camps throughout their Hosts Num. 10.25 When they marched Ascendebant Chamusshim The manner of their Marching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.18 Aquila Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui quintam costam habebant cinctam because they carried their sword at the fift rib but Theodosion translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went fiue in rankes when they marched they were said to be Accincti Gen. 49.19 Num. 32.17 1 King 10.11 And Salomon alludeth to this Prov. 30. 31. speaking of the horse girt in his loines a warlike beast fit for the battell and contrary to this is discinctus when they lay aside their armour In their marching they made a Proclamation for foure sorts of people Thirdly they made a Proclamation in the Campe that he who had built a new house and had not dedicated it should goe backe Secondly if he had planted a Vineyard and had not made it common he should goe backe thirdly if he had betrothed a wife and had not lien with her he should goe backe and fourthly they cryed that all those who were fearfull and faint hearted should returne What new house was meant in this Proclamation He who built a new house and had not dedicated it he should goe backe which they expounded thus if he had built a new house either for his dwelling or for his Cattell or his Corne then he was to goe backe to it but if he had built a new house for pleasure and let it and taken hyre for it then he was not to goe backe Secondly if he had planted a Vineyard and had not made it common then he was to goe backe where there is an Allusion to that forme set downe in the Law that the first three years after

the hearts of the Gergesites from Christ by drowning of their swine and the reason wherefore he delighteth to dwell in no other creature but man is because there is no visible creature that can commit sinne but man where there is not a Law there is no transgression for sinne is the transgression of the Law Rom. 4.15 but no Law is given to any visible creature but onely to man This should be a great motiue to humble man A motiue to humilitie when he seeth such a great change that he who was the Temple of the holy Ghost should now become a cage for uncleane spirits and to make the house of God a den of theeues Mat. 21.13 Was not this a great change when a mans house in which he dwelt was made a dunghill Ezra 6.11 But this is a farre greater change when man who should be the Temple of the holy Ghost is made a receptacle for uncleane Devils it was a great change in Naomi when her beautie was changed into bitternes and when the Nazarites that were whiter than the snow became blacke like the cole Lament 4.8 and when Nebuchadnezzar who was a mightie King became a beast Dan. 4.33 but those changes were nothing to this change when man who was the Temple of the holy Ghost should become the cage of uncleane Devils When the uncleane spirit is gone out of a man Whether did Satan goe out willingly here Quest or was he cast out by force He was cast out by force here Answ he goeth not out willingly but by collusion this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan goeth not out willingly by force to cast him out Satan doth not cast out Satan but when the Lord casteth him out by his power then he is cast out by force Whether is this gift in the Church now or not Quest to cast out Satan Answ This extraordinary gift to compell Satan to goe out of a man is not in the Church now we haue prayer and fasting now desiring the Lord to cast him out Mat. 17.21 but to charge him to goe out or to conjure him the Church hath no such power Not lawfull to use the signe when the thing signified is not to use the signe when the thing signified is not this is a great abuse if the high Priest under the Law should haue put in two counterfeit stones in the brestplate when there was neither Vrim nor Thummim and promised by them to haue the Lord to answere him had not this beene a delusion so for men now to use the words of authority to charge Satan to goe out when this power is not in the Church this is but a delusion the Church hath power now by excommunication to giue over wicked men into the hands of Satan but yet they become not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really possessed as it was in the Primitiue Church So the Church now hath power to pray to God for the delivery of the partie but they haue not power with authoritie to charge the uncleane spirit the Church in her infancie had some extraordinary gifts which are now ceased as to speake tongues to cure the sicke to cast out Devils and to kill as Peter did Ananias and Saphira Act. 5.5 to strike blind as Paul did Elymas the sorcerer Act. 13.11 God never withdrawes from hi● Church gifts which are simply good Those gifts which are the best gifts God never withdraweth them from his Church altogether but other gifts which are not simply the best gifts he withdraweth them example to speake diverse Languages was a gift profitable for the planting of the Church at the first but yet it was not simplie necessary Paul said he had rather speake fiue words in a knowne tongue than ten thousand words in an unknowne tongue 1 Cor. 14.19 Those gifts which are most excellent and simply necessary in the Church he taketh not away I shew unto you a more excellent way 1 Cor. 12.31 And the Lord hath turned these gifts into more excellent gifts Ioh. 14.12 He that beleeveth in me the workes that I doe shall he doe also and greater workes than these shall he doe When Christ was here bodily present with his Disciples his bodily presence was not so comfortable to them as his spirituall presence so when he was present by miracles signes and wonders in the Primitiue Church this was but a bodily presence in respect of his spirituall presence with us now when the LORD wrought these miracles then it was either to convict the Infidels or to strengthen the faith of the weak ones these miracles were signes not to them that beleeue Why miracles were wrought but to them that beleeue not 1 Cor. 14.22 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 seemeth 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 and therefore a miracle was more necessary for him He walketh through dry places That is he counteth all other places but deserts in respect of his former habitation Seeking rest and findeth none Satan hath three places Three places of Satan first his place of pleasure secondly his place of wandring and thirdly his place of torment his place of pleasure is an uncleane soule in which he delighteth to wallow his place of wandring is when he goeth about compassing the earth too fro seeking whom he may devout and his place of torment is hell Satan is tormented now when he is in his place of pleasure and in his place of wandring but his full torment is not come Art thou come hither to torment us before the time Mat. 8.29 The childe of God hath three places So the childe of God hath three places his place of pleasure as Psal 84.1 How amiable are thy Tabernacles O Lord of Hosts my soule longeth yea even fainteth for the Courts of the Lord so he hath his place of griefe Woe is me that I sojourne in Mesech that I dwell in the Tents of Kedar Psal 120.5 and he hath his place of joy in the Heavens The spirits haue their rest And findeth none Spirits haue their rest they are not like quick-silver which hath principium motus in se sed non quietis but they haue principium motus quietis the soule resteth when it is delighted as the bodie resteth when it lyeth or sitteth Satans rest is sinne but this is a restlesse rest the true rest of the soule is God onely When the soule resteth therefore David said returne my soule to thy rest Psal 116.7 When the soule is not set upon God the right object Simile then it is extra centrum and as the Needle