of the soule they answered That it might be well with them in this life we professe the immortality of the soule why study we not then to keepe the Law that it may goe well with us in the time to come Augustine said if he were perswaded that the soule were mortall then of all religions he would chuse to be the Epicure or Sadduce but seeing the soule is an immortall substance Let us detest these bruit beasts who imagine that death is the end both of soule and body the soule liveth for ever then the body must live for ever either in weale or woe Let us study therefore to feed the soule with that immortall food of the Word of God and not say with the rich man in the Gospell Luc. 12.19 Soule thou hast enough if we would have that happy conjunction betwixt the soule and the body againe Moses said if a man dye having no children Quest The question may be asked here how Moses could command such a thing for incest is condemned in the morall law and forbidden in the seventh Commandement Ans We must distinguish betwixt these lawes which are morall positive lawes and those which are divine positive lawes Morale positivum divinuâ— positivum Morall positive lawes are such as the very light of nature commandeth Divine positive are those which are accessory commandements added to the first Example this is a morall positive law that a man should not lye with his mother nor with his mother in law for this is a fornication that is not named amongst the Gentiles 1 Cor. 5.1 And it was for this sort of incest that the Canaanites were cast out of Canaan So this is primarium jus naturae or morale positivum that a man should not lye with his daughter nor his daughters daughter descendendo descending downeward but this againe is divinum positivum or secundarium jus naturae in the collaterall line that a man should not lye with his sister or his brothers wife No marriage in the collaterall line was forbidden at the first by the law of nature or morall positive law but it was forbidden afterwards by the divine positive law Levit. 18.16 When Lot lay with his daughters this was incest in the highest degree because it was contrary to Ius naturale the morall positive law but when Amram married Iochabed Dodatho his fathers sister Exod. 6 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita It should not be translated Patrueâ—is cozin-german but his fathers sister see Num. 26.59 This was not against the morall positive or naturall part of the law because it was not in the right line but in the collaterall although in the neerest degree it was against the divine positive law and that the Church might be replenished with people God over-saw this sort of marriage at the first but God doth more here hee commanded the brother to raise up seede to his brother First This Commandement was not against the morall positive Law this is not contra primarium jus naturae because it was not in the right line Secondly it is an exception from secundarium ius naturae for when God commanded to doe this hee willed them not to doe this to satisfie lust for that were against primarium jus naturae the morall positive law but onely that the elder brother might be a tipe of Iesus CHRIST who should never want a seede in the Church If he dye having no children In the originall it is having no seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated sonnes here for daughters succeeded likewise to the inheritance when the fathers had no sonnes therefore it should be translated haeving no children The women raised up seed to their parents which comprehends both the males and femals the women raised up seede to their parents as well as the males marrying within their owne tribe therefore that saying in the Talmud was not true qui masculam prolem non habuit etsi filias habuerit plurimas in eo genus est consummatum His brother shall marry his wife and raise up seede to him What brother had this priviledge The eldest brother was bound to raise up seed onely he that was the eldest brother and therefore Deut. 25.5 If brethren dwell together and one of them dye one of them Numerus Cardinaliâ— pro ordinali that is the eldest of them Gen. 1.5 and the evening and the morning were one day that is the first day this is cardinalis numeruâ— pro ordinali if the third brother had raised up seede to the second brother then it had beene incest He that was the first borne in Israel What things the first borne did to the rest he was bound to do three things to his brethren kinsmen first he was bound to revenge his blood their was vindex sanguinis Secondly he was Goel and redeemed the morgaged lands of his neere kinsman and thirdly it was he that delivered him out of prison all these three he was bound to doe to him jure propinquitatis because hee was his neerest kinsman What things due to the eldest brother There were three things againe which were due to him First hee had a double portion of his fathers goods Secondly he had the whole inheritance and thirdly if he dyed without children his brother was to raise up seed unto him Christ our Goel revengeth our blood upon his enemies Now let us apply these to Christ First Christ is our Goel or vindex sanguinis the revenger of our blood upon that red Dragon who thristeth for the blood of man and upon all the enemies who thirst for the blood of his children the revenger of blood or Goel Deut. 19.6 when he pursued the killer his heart waxed hote in the pursuite Iesus Christ our Goel when hee doth see the blood of the Saints shed his heart waxeth hote and he furbisheth the sword to make it drunke with the blood of his enemies Iere. 51.35 The violence done to me to my flesh be upon thee Babylon shall Sion say and my blood be upon the Chaldeans shall Ierusalem say now marke what is said in the chapter preceding Iere. 30.50 How teares are said to offend Thy Goel or redeemer is strong and I will pleade thy cause See how the revenger of the blood makes Babylon and Chaldea answer for all Iob saith Cap. 17. My teares ascend before the Lord Teares naturally descend but as the Sunne drawes up the exhalations and they fall downe againe so the wrongs that are done to the Saints they come up before their Goel and then fall downe againe upon the enemies heads they shall answer for all the blood shed from Abel to Zachary and all this innocent blood which is shed now the Lord will require it at their hand Secondly he redeemed the morgaged land Ruth 4.4 and Ier. 32.7 when Hanameel the sonne of Shallum had morgaged his field that was in Anathoth the right of redemption belonged
marrie with a stranger what is that with a stranger That is with one who is not of the familie of him who is dead And first she was bound to marrie with the naturall brother who was not a stranger and if there had not beene a naturall brother then with the next of the kinsmen who was not a stranger Wherfore ijbbam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood first of the naturall brother and then of the next kinsman Object But it is promised under the Law as a great blessing that he should leaue a posteritie behind him and that his name should not be blotted out in Israel But if the brother married his brothers wife then his children were not called his children but his eldest brothers children and so his name was blotted out in Israel and so he might haue set up a pillar as Absalon did for continuance of his name because he had no children of his owne Answ But to haue the name of Iesus Christ continued is a greater blessing Psal 72.19 To be the father of Iesus Christ according to the flesh a greater blessing to the second brother then to haue children of his owne coram sole filiabitur nomen ejus per successionem filiorum we see what befell Onan because he refused to doe this dutie hee said the seede should not be his therefore the Lord slew him Gen. 38.9.10 Object But God expresly forbad in his Law that a man should lie with his wives sister and by the same Law it is forbidden that a man should lie with his brothers wife this might seeme to bee incest and confusion Answ God indeed forbad in his law that a man should lie with his brothers wife but God who gaue that law God hath many exceptions from his owne Law hath given this law also And as the Iewes say qui observare jussit Sabbatum is etiam jussit profanare Sabbatum So the Lord who forbad a man to lie with his brothers wife hath reserved this priviledge to himselfe to make an exceptiō from the law The Lord commanded in his Law Deut 24.4 If a man put away his wife and shee goe from him and become another mans wife he may not take her againe to wife yet the Lord tooke his Church againe Ier. 3.1 he hath reserved sundry priviledges to himselfe and exceptions from the Law Morale positivum Divinum positivum Secondly we must distinguish here betwixt these lawes which are morall positiue lawes and these which are divine positiue lawes We must distinguish betwixt the morall positiue part of the Law and the divine positiue part Morall positiue lawes are such which the very light of nature commaundeth Divine positiue lawes are these which are accessory commaundements added to the first Example This is a morall positiue law that a man should not lie with his mother nor with his mother in-law for this is a fornication that is not named amongst the Gentils 1 Cor. 5.1 And it was for this sort of incest that the Cananites were cast out of Canaan So this is primarium jus naturae or morale positivum that a man should not lie with his daughter nor his daughters daughter descendendo descending downward What is primarium and what is secundarium ius naturae But this againe is divinum positivum or secundariū jus naturae in the collaterall line that a man should not lie with his sister or his brothers wife no marriage in the collaterall line was forbidden at the first by the law of nature or morall positiue law but it was forbidden afterwards by the divine positiue law Levit. 18.16 When Iuda lay with his daughter in-law this was incest in the highest degree because it was contrary to jus naturale or morale positivum So when the Corinthian lay with his mother in-law it was against morale positivum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita it should not be translated Patruclis his cousin german but his fathers sister See Num. 26.59 or jus naturale But when Amram married Iochabed his fathers sister Exod. 6.20 this was not against the morall positiue or naturall part of the Law because it was not in the right line but in the collaterall although in the neerest degree it was against the divine positiue law And for to replenish his Church with people God oversaw this sort of marriage at the first But God doth more here he commandeth the brother to raise up seed to his brother First this is not contra primarium jus naturae because it was not in the right line Secondly it is an exception from secundarium jus naturae for when God willed them to doe this he willed them not to doe this to satisfie lust for that was contrary to primarium jus naturae but onely that the elder brother might bee a type of Iesus Christ who should neuer want a seed in his Church If a woman were barren the Lord could not command another man to goe in unto her and beget children upon her for that were contra primarium jus naturae the Lord will not suffer now that a brother should marrie a sister as he did in the beginning of the world neither if a brother now should marrie his eldest brothers wife were it lawfull for now the eldest brother is not a type of Christ and it should not bee an exception from the Law but contra secundarium jus naturae Conclusion The conclusion of this is God who giveth the Law maketh not a Law to himselfe but he hath reserved to himselfe exception from the Law when and where it pleaseth him CHAPTER XXXV Of their prisons and places of punishment GEN. 39.20 And Iosephs Master tooke him and put him into the prison a place where the Kings prisoners were bound THey had sundry sorts of Prisons first they had Warding Of their place of punishment as Shimei was confined not to come over the brooke Kedron and Abiather in Anathoth and he who killed casually was confined in the Citie of Refuge Three sorts of Prisons among the Iewes this was a free sort of Prison at the first Carcer non erat pars paenae the Prison was not a part of the punishment Secondly they had another sort of Prison in which they were more restrained than in the Ward they were kept in Prison but others had accesse to them as when Iohn was in Prison his Disciples had accesse to him so Paul was in bonds but yet he begot Onesimus in his bonds Phil. 1. Thirdly they had a more straite Prison called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodia a close Prison And fourthly they had a deepe or a low pit the Greekes called it Barathrum in Athens and at Rome it was called Tullianum such was that Prison in which Ieremie was let downe with cords in a Dungeon where was no water but myre Allusion Iere. 38.6 And Zacharie alludeth to this Zach. 9.11 As for thee also by the bloud of thy Covenant I
Thirdly the Sacrifice of the Ruler was a male of the kids of the Goates and the Sacrifice of any particular common man was a female of the kids of the Goats Levit. 4.23.28 Quest Why doth the Lord set downe severall sorts of Sacrifices for sinnes done of ignorance and but one sort of Sacrifice for sinnes done of errour Answ Solon was commended that he made no Law for him who killed his father he thought none would bee so wicked as to commit such a fact and he was thought to have done more wisely in that Why the Lord set downe but one sort of Sacrifices for all sinnes done wittingly not to inhibite that which had not beene practised lest hee should seeme not so much to forbid this sinne as to incite men to it by his prohibition So the Lord would not set downe severall sorts of Sacrifices and Lawes for severall sorts of willing sinnes lest the corrupt nature of man by these inhibitions should take occasion to sinne the more he setteth downe but one sort of Sacrifice for all sinnes of knowledge the servant who knoweth his masters will and doth it not shall be beaten with many stripes Luk. 12.47 the vessels that could not be purged by fire were broken Levit. 7. Two sorts of sinne offerings There were two sorts of sin-offerings First those sin-offerings whose blood was not carried into the holy place sprinkled seven times before the vaile upon the golden Altar but was onely sprinkled upon the brasen Altar and of these the Priests might eate therefore the Priests are sayd to eate the sinnes of the People Hos 4.8 that is the Sacrifice for sinne So Moyses was angry with Eleazar and Ithamar What sinoffering the Priests might eate and what not because they did not eate the sin-offering then he explaineth what sin-offering it was Levit. 10.18 Behold the blood of it was not brought in within the holy place yee should indeede have eaten it in the holy place as I commanded you But the sin-offering whose blood was carried in within the holy place the flesh of it was caried without the Campe and burnt and the Priests might eate none of that Levit. 6.30 The allegoricall tropologicall and anagogicall application of the sin-offering The carrying of the sin-offering without the campe had an allegoricall application a tropologicall application and an anagogicall application The allegoricall application was this that Christ should suffer without the gate of Ierusalem the tropologicall signification the Apostle maketh Heb. 13. if the Iewes stand to the ceremoniall Law they cannot be partakers of the blood of Christ and he reasoneth this wayes The people got nothing of that which was burnt without the gate according to the Leviticall Law Heb. 13 11. But Iesus Christ the sin-offering was burnt without the gate The Iewes who stand to the ceremoniall Law have no part in Christ Therefore if the Iewes stand to the Leviticall Law they can have no part in Christ And here the Apostle reasoneth with them out of their owne grounds as Christ doth with the Sadduces out of the five bookes of Moyses which they onely admitted Matth. 22.23 The anagogicall applycation is this that we have not here a permanent Citie but seeke for one to come Heb. 13.14 They were commanded to lay their hand upon the head of the sin-offering Levit. 4. Why they layd their hand upon the head of the Sacrifice to signifie that they laid over their sinnes upon the beast which was a type of Christ who was made asham an offering for sin Esay 53.10 and the Apostle 1 Cor. 5.21 he made him to be sin for us who knew no sinne that is the guilt of our sinnes was imputed unto him he was not made a Sacrifice onely for our sinnes but he was made sinne for us marke here a double opposition first he who knew no sinne was made sinne Secondly Christ was made sinne for us and then a Sacrifice that we might be made the righteousnesse of God in him now it cannot bee sayd that he who knew no sacrifice was made a Sacrifice for sinne that we might be a Sacrifice of righteousnesse to God in him but this wayes he who knew no sinne was made sinne that is our sinne was imputed to him that we might be accounted as righteous before God in him and therefore although this by consequence be inferred that he was made a Sacrifice for our sinnes yet it is not the proper meaning of the place after that the guilt of our sinnes was layd upon him then he was made a Sacrifice for our sinnes And here we have a notable place to cleare that imputed righteousnesse which is imputed unto us Christ righteousnesse imputed to us as our sinnes were imputed to him as the beast when it was killed the guilt was laid upon it typically which had no sinne in it So all our sinnes were imputed to Christ who had no sinne in himselfe and we reason thus as our sinne was imputed to Christ who had no sinne in himselfe So Christs righteousnesse is imputed to us who have no righteousnesse in ourselves Ob. But they say that Christ was not capable of inherent sinne as we are of inherent righteousnesse Answ We are not capable of inherent righteousnesse We are no more capable of inherent righteousnesse to justifie us before God then Christ was capable of inherent sinne our sanctification is not perfect sanctification which is able to stand before the Lord to justifie us Of the trespasse offering A Trespasse offering was a Sacrifice for sinnes of omission or sinnes of ignorance these sinnes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pallium Levit. 5.15 if a soule commit a trespasse and sinne through ignorance in the Hebrew it is timgnol magnal as if a man were blindfolded with a cloke cast about him for megnil is a cloke these sinnes the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errors done of ignorance Hebr. 9.7 Agere ex ignorantia ignorantor But here we must distinguish betwixt sinnes done of ignorance and sinnes done ignorantly This Sacrifice was for sinnes done of ignorance but not for sinnes done ignorantly difference of sinnes done of ignorance and sinnes done ignorantly Sinnes done of ignorance were those which proceeded meerely of ignorance but sinnes done ignorantly were those sinnes which were committed ignorantly but ignorance was not the cause of them as when a man in drunkennesse killed a man he doth it ignorantly but not of ignorance because he wilfully was drunken which drew on his ignorance here his drunkennesse his ignorance were essentially joyned together but there are other sinnes which are but accidentally joyned together as drunkennesse and whoredome for all that are drunk commit not whoredome neyther all that commit whoredome are drunke EXERCITAT XV. Of the Priests apparell A ceremoniall appendix of Command 2. Exod. 28.2 And thou shalt make holy garments for Aaron thy brother for
glory and beautie THe Priests were cloathed in linnen when they served in the Sanctuary Ezek. 44.17 The Priests might we are no wooll in the Sanctuary And it shall come to passe that when they shall enter in at the gates of the inner court they shal be cloathed with linnen garments and no wooll shall come upon them while they minister in the gates of the inner court and within First Allusion they had linnen breeches to cover their nakednesse Christ is he that must cover the shame of our nakednesse that it doe not appeare Reve. 3.18 they had linnen coats reaching downe to their feete linnen signifieth righteousnesse in the Scripture Revel 19.8 therefore David prayeth Psal 132.9 Allusion Let thy Priests bee cloathed with righteousnesse When they were in the Sanctuary they wore onely linnen and out of the Sanctuary they wore wooll The Iewes called a worldly minded Priest the man with the woollen cloathe the Iewes had a proverbe when they saw a worldly minded Priest they used to say there goeth the man with the woollen cloaths because he minded nothing his linnen cloathing his Sanctification and righteousnesse These cloathes reached downe to their feete and therefore Christ our Highpriest appeared having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cloathed with a garment downe to the feete Revel 1.13 Moreover they had a linnen girdle which signified truth and constancie in Christs administration Esay 22. 21. And I will cloath him with thy robe and strengthen him with thy girdle Allusion it signifieth likewise the constancie truth and perseverance of Christians Ephe. 6.14 stand therefore having your loynes girt about with truth the garments were common to the Highpriest with the rest of the Priests The Highpriest had some ornaments that were proper to himselfe first a robe of blew with bels an Ephod of Gold blue purple scarlet and fine linnen a breast-plate a Miter of sine linnen a plate of pure gold upon his forehead The Highpriest had garments proper to himselfe therefore in the second Temple when the Highpriests wanted the annointing oyle when they saw the High-priest they sayd not there goeth the annoynted of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicatis vestibus but there goeth the man with the many cloaths merubha begadim He had a broydered girdle which he wore about his paps therefore Christ is sayd to be girt about the paps with a golden girdle The Priests might not weare their girdle but about their breasts Reve. 1.13 So the seven Angels came out of the Temple having their breasts girded with golden girdles Reve. 15.6 and Ezek. 44.18 the Priests were forbidden to gird themselves in the sweating places that is about their loynes Obj. But it is sayd Esay 11.5 righteousnesse shall be the girdle of his loynes and faithfulnesse the girdle of his reines therefore it may seeme that he wore his girdle about his middle Answ Righteousnesse was the girdle of his loynes and fathfulnesse the girdle of his reines Why Christ was girt about the loynes and reines to signifie that there was no concupisence in Christ here or sinfull lust and he was girt about the paps with a golden girdle to signifie that his heart was holy and pure without sinne He had a plate of gold upon his forehead and holinesse to the Lord written in it and therefore he was called the Saint of the Lord Psal 106.16 The plate of gold This plate had holinesse to the Lord written in it but Zachariah prophesied that holinesse to the Lord shall be written upon the bridles of the horses Zach. 14.20 that is there shall be such holinesse under the Gospel that the meanest shall have holinesse written upon his forehead as the Priests had under the Law These priestly ornaments signified Christs Kingly The signification of the Highpriests garments Priestly and Propheticall office his Kingly office was typed by his Crowne which he wore his Priestly office was signified by the breastplate upon which he carried the names of the twelve Tribes and Vrim and Thummim the Priest did two things as the Apostle speaketh Heb. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which pertained to God and things which pertained to us the things which he did from God to us were represented by Vrim Thummim and the things which he did from us to God were represented by the breastplate w herein he carried the twelve stones and his propheticall office was signified by his bels The priestly garment was put upon Aaron by Moyses The disaraying of Aaron what it meant and yet Moyses is commanded to strippe Aaron of them and disaray him The taking off of his garments and putting them upon Eleazar signified the taking awas of his office and giving it to another So when Eliakim was cloathed with Shebnas robe Esay 22.15 it signified that his office should be taken from him and given to Eliakim So the stripping of Aaron signified the disanulling of the Priesthood for the weaknesse thereof Heb. 7.14 and when he was stript of his Priestly garments for his sinnes which he had committed Num. 20.12 he and all the people were taught to expect a better Priesthood of the same of God who is perfected for evermore Heb. 7.28 and this priesthood was continued from Aaron to Eleazar and from him to Phinehas and had no end untill Christ came who was a Priest after the order of Melchizedeck the true Eleazar the helpe of God The garments which the Priest wore when he went into the holiest of all The Highpriest had other garments which he wore when he entred into the holiest of all upon the day of expiation he was all cloathed in white and having finished his service that day he layd aside these cloathes and never wore them any more and Aaron shall come into the Tabernacle of the congregation and shall put off the linnen garments which he put on when he went into the holy place shall leave them there Lev. 16.23 The Highpriest layd aside all his ornaments that day when he went into the holiest of all to signifie unto us that the Leviticall Priesthood was to be laid aside and also that Christ would give up his Kingdome to his Father 1 Cor. 15.24 that is he would not exercise the function of a mediator any more in the Church and that he would give up his personall kingdome but not his eternall kingdome The Sacrifices and ceremonies under the Law had relation to Christ All the Ceremonies and Sacrifices under the Law had relation to Christ they were but the shaddow and he was the body To his conception First the Nazarite must be sanctified in his mothers wombe to signifie that Iesus the true Nazarite should be conceived without sinne in the wombe of the Virgin To his natures Secondly his two natures were signified by the Goate that was killed and the scape-Goate and by the two Sparrowes the one killed
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
at their Feasts ibid. the end of them ibid. Figges greene and ripe 193. G Gentile taken two wayes 45 Gideon his Proclamation before he went to battaile 165. he chose the most cowards ibid. Glutton who called a Glutton 198. God hath exceptions from his law 131. how he is said to cut off a man 153 Goel see Kinsman Goods a double use of them 199 Government what things essentiall and accidentall in it 4. Monarchicall the best 5. Grace doth not abolish nature 35. Graue a strong prison 136. the bodies rest in it a short while 176. great affinitie betwixt it and the wombe ibid. H Hell a fearefull prison 136 no comfort in it nor redemption out of it 137. Herod why he might be King 45. Why called a private man 46. Horses when and when not to be multiplied 24. 25. Horses houghed 24. Houre from whence derived 88. houres twofold 89. houres measured by their shadow 178. I Iael had a Covenant with the Israelites and Cananites 36. Iewes the manner of their blessing 32. Iew taken two wayes 45. a people prone to rebellion 49. how they plead for their libertie 50. they detest Christians 57. they expect Elias 58. they oppose themselues to Christs offices and natures 58. 59. whether they may be suffered amongst Christians 60. Ioab his vertues 39. his vices 41. Ioshua what league he made with the Nations 37. a type of Christ 38. his covenant with the Gibeonites 73. Ishbosheth compared with Ieroboam 48. not excused for affecting the Kingdome ibid. Israelites not set to servile worke 15. why called Moses people 17. Iudah his priviledges 157. when he was the Lyons whelpe and when the young Lyon ibid. Iudge difference betwixt the house of Iudgement and the house of the Iudges 61. when they sat in judgement 64. the order how they sat ibid. K Kings instruments of much good 5. a good King represented by the Oliue Vine and Fig-tree 10. he is the head husband of the Subjects 11. Kings had more absolute authoritie than the Iudges in Israel 13. the Iewes blamed for asking a King 12 What King described by Samuel 14. of the anointing of the Kings 18.19 What Kings were anointed with holy Oyle ibid. How the Kings of Iuda and Israel might multiply riches 22. Kings of Israel more formall in justice than the Kings of Iuda 38.39 Kinsman the priviledges of the neerest Kinsman 117. Christ our neere Kinsman ibid. a difference betwixt the Kinsman and naturall brother 121. Knowledge twofold 69. L Lament see dead Lamentation of the Bow what 170. Lamentations intituled diversly 171. Land what land the Iewes might sell and what not 54.55 Hanameel sold not his Land 54. Law three sorts of Lawes given to the Iewes 1. Iudiciall law what ibid. compared with humane Lawes 2. it permitted many things 3. the punishmēt of it alterable ibid. compared to a Iailer ibid. Lazarus not a proper name 196. his miseries 200. compared with Iob ibid. League twofold 37. What league to be made with the Nations 37. Leah why set downe as an example 127. Lillie the song of the Lillie what 170. M Man Gods penny Marriage the time betwixt the affiancing and the marriage 123. marriages made three wayes ibid. dissolued three waies 124 solemnities at their marriages 125. the blessing at the marriage 127. the song at their marriage 128. Midst twofold 93. 144. Ministers Christs second brethren 117. the portion of a slothfull Minister 118 Miracles threefold 39. Moses how he chose the Seventie 65. how his spirit was upon them ibid. Moneths how reckoned 100 how many dayes in the moneth ibid. how many moneths in the yeare 101 Moneths of the Moone considered three wayes 102. they had no proper name before the Captivitie 103. what was reckoned from every Moneth 107. Mourners see dead N Nation of destroying the seven Nations 36. Number the rounding of number 62. of the Iewes numbring 108. the number seaven what it signified 146. Why the duall number doubled ibid. O Oyle three sorts of Oyle 9. whether the Kings and Priests were anointed with the same oyle 18. Oliue tree an excellent sort of wood 9. P Passion things done in passion and deliberately 77. Peace to be offered to the enemies 166. three conditions of peace ibid. Priest how anointed 18. how his anointing pertained to the Iudiciall Law ibid. he might not mourne for the dead 20. Precepts of three sorts amongst the Iewes 145. Affirmatiue binde not so strictly as negatiue 146. Prison three sorts of Prisons amongst the Iewes 131. some of their Prisons without and some within the gates of Ierusalem ibid. Ezechiels prison Ieremiahs prison and Peters prison compared together 135. three sorts of prisons 136. Proselytes of two sorts 44 when they might enter into the Congregation ibid Punishments of diuers sorts amongst the Iewes 138 Q Queenes in favour with Salomon 26. R Rahab what things objected against her 34. free of treason 35. saved although a Cananitish 36. a type of the Church Rahel why set downe as an example 127. Redeemer see Kinsman Retaliation twofold 143. Of the law of Retaliation ibid. the strict and milde sense of it 144. the Roman Law of Retaliation ibid. Righteousnes twofold 49. S Salomon how he came by his riches 23. his wiues 25. his Kingdome compared to the Moone 27. 28. his throne see throne Salomon compared with Christ 30. Arguments prooving his repentance 32. foure chiefe vertues in him 42. why he caused to kill Ioab Adoniah and Shimei ibid. his glorie compared with the Lillie 197. Sell the Iewes might sell their houses 56. but not their lands 50. the father might sell his Children 83. but not his wife ibid Seventie which Moses chose 65. they had the spirit of Moses ibid. they had not the gift of Prophecie by habit 66. Shepherds how they fed their flockes 194. Shoe pulling off of the shoe twofold 119. Shimei how guiltie of treason 41. Song see victorie Souldiers when they entred to the warres amongst the Iewes 152. Stoning a capitall punishment amongst the Iewes 151. who were stoned ibid Strangling who were strangled 152. Synedrion divided into fiue parts 62. where it sat ibid. What things judged in it 64. T Table how their Tables were covered 187. Of their divers sorts of Tables ibid. Tabernacle how it was placed in the Campe and at the removing of it 157. 163. Theft not capitall amongst the Iewes 145. 146. Throne Salomons throne 28. 29. it had Lyons on every side ibid. admonitions given upon every step of his Throne Tombs Kings and Prophets were buried in stately Tombes 174. Their Tombes had a marke of distinction 175. Trees a threefold use of the trees 8. Tribes how they pitched about the Tabernacle 151. 161. the feebler tribes had a couragious tribe ibid. Tribute threefold 51. V Vinetree a base sort of wood 9. Why it refused the Government ibid. Victorie the song of Victorie 167. who sung the song of Victorie 168. W Warres of two sorts 166. their names who
returned were marked 150. when they went to the warres 156. their Generall 162 their marching 163. who were discharged from the warres 164. 165. how they comforted the Souldiers before they joyned battaile 167. their Colours 162. their Ensignes and Motto's ibid. what they did when they were at the shock of the battell 167. Whipping a punishment amongst the Iewes 138. the manner of their whipping 139. not whipt thrice for one fault ibid. it was not a disgrace amongst the Iewes 140. the spirituall use of it ibid Widow why called emptie and dumbe 81. of the Prophets widow ibid. Oppression of the widow a grievous sinne 83. Witnesses the chiefe part in Iudgement depended on them 75. not to proceede without witnesses 76. a faithfull witnesse what ibid. Wiues not to be multiplied 26. the Iewes restraint in multiplying wiues ibid Y Yere divided into foure seasons 89. Leap-yeare what 101. AN EXPLICATION OF THE IVDICIALL LAWES OF MOSES As they are annexed to the Morall and Ceremoniall Lawes Of the Iudiciall Lawes in generall SALOMON the Preacher Eccles 4.12 saith that a threefold Cord is not quickly broken The LORD gaue his people three sorts of Lawes as three Cords to binde them and to keepe them in obedience God gaue his Morall Iudiciall and Ceremoniall Law to his people as a threefold Cord. The first was his morall Law which was properly called his Law Deut. 6.1 Secondly he gaue them his Ceremoniall Lawes which are called his Statutes and Decrees Exod. 12.24 And thirdly his Iudgements which were the Iudiciall Lawes Mal. 4.4 Deut. 24.17 These Iudiciall Lawes were Determinations of the Morall Law The Iudiciall Law what A Determination is either Iuris divini or Humani these Determinations in Moses judiciall Lawes are divini juris Determinatio Iuris divini Iuris humani therefore they had greater force to binde the Iewes than any municipall Law hath to binde the Subjects now in respect they were given by God himselfe and these Lawes of men which draw nearest to them in equitie are most perfect although particularly they cannot be fitted to every Nation no more than a shooe of one measure can serue for every foote The second sort of Determination is Iuris humani when men determinate where there is no expresse commandement of God as concerning circumstances time places persons and such God commandeth in his law that they should pay their first fruits but he determineth not how much they should pay of their first fruits then the Priests come in with their humane determination that the most shall giue no more than one of fiftie and the least shall giue no lesse than one of sixtie Simile When the Israelites were travelling in the Wildernesse they had the Cloud to direct them by day and the pillar of fire to direct them by night yet they desired Iethro to be eyes to them Num. 10.31 What neede had they of Iethro to be eyes to them seeing they had the Cloud by day and the pillar of fire by night Iethro was a guide to them to shew them the particular places and wayes in the Wildernesse as the Cloud and the pillar were their guide to direct them to Canaan So humane Determinations and Lawes are but guides in particular circumstances A comparison betwixt Humane Lawes and Moses Iudiciall Lawes Humane Lawes they command they forbid and sometimes they permit and lastly they punish so yee shall see all these foure in Moses Iudiciall Law First his Iudiciall Lawes doe command but they command the outward man onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iguca lex and here Moses speaketh to them but as a Iudge and they differ from that fierie Law the morall Law that searcheth and peirceth into the heart Deut. 33.2 Secondly Humane Lawes doe prohibite and forbid so doe these Iudiciall Lawes and there are moe of them which are Negatiues than Affirmatiues to shew us the perverse nature of man Thirdly Why Moses Iudiciall Lawes permit many things Humane Lawes giue way and permit something for the eschewing of greater evill so doth Moses Iudiciall Law Levit. 27.10 When a man offered a Beast vnto the Lord which he had vowed he might not change a good for a bad or a bad for a good this was commanded onely for eschewing of greater evill for if it had beene lawfull to change once a good in place of a bad one then they would haue come quickly to this to haue changed a bad for a good So this Law permitted divorcement for the hardnesse of the peoples hearts and for the eschewing of greater inconvenience least hard-hearted men should haue killed their wiues Fourthly The punishments of the Iudiciall Law alterable the punishments inflicted by humane lawes are alterable so were the punishments in Moses Iudiciall Law therefore the Iewes say of them ascendunt descendunt which they vnderstand not of the greatest and highest transgressions but of the middle sort of transgressions which praecepta media their middle Precepts did forbid Example Ex. 22. If a man kept a pushing Oxe knowing that he were wont to push if he kill a man then the Law ordaineth that the man shall die or else to redeeme himselfe with a summe of money here the Law ascended or descended but if a man had wilfully killed a man that was praeceptum grave the punishment neither ascended nor descended but he was to die the death The Scripture compareth the morall Law to a prison Gal. 3.22 the Ceremoniall Law to a second Ward and these Iudiciall Lawes to a Iailor to keepe the transgressors in close prison that none of them breake out CHAPTER I. That Kingly Government is the best Government IVDG 17.6 In those dayes there was no King in Israel but every man did that which was good in his owne eyes IN government there are fiue things to be considered first potestas secondly ordo thirdly modus fourthly titulus and fiftly vsus Fiue things in Government First there must be a power to exercise government secondly order that some command and some obey some to be superiors and some to be inferiors thirdly the manner whether the governement be Monarchicall by one or Aristocraticall by moe fourthly the title whether it be by Succession or Election and last the vse how they exercise this Authoritie What things essentiall and what accidentall in Government That there should be a power and order in Government these two are essentiall in all Governments no Government can stand without these two but the manner whether it be by one or by moe and the title whether it be by Succession or Election and the vse whether they governe well or not these three are but accidentall in Government Monarchicall the best Government Of these two sorts of Government Monarchicall is the best Their reasons who hold Aristocraticall Government to be the best Levi ben Gerson vpon the 1 Sam. 8. holdeth that Aristocraticall Government is best and to be
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
with the wicked to be an unrighteous witnesse The opinion of some concerning the proceeding of a Iudge sceâ—naâ—â— allegata probata SVndry doe hold that a Iudge must not judge contrary 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 Why a Iudge must proceed according to things proved for reason it 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 Object this is both against the law of nature and against the law written to kill an innocent man To kill an innocent man accidentally Answ and besides his intention when he is exercised in his lawfull calling How a Iudge sinneth in giving out sentence against an innocent person this is not a sinne to him but if he should of purpose kill an innocent man that indeed were a sinne contrary to the law and even as in just warre when the victory cannot be had otherwise unlesse there be innocent men killed as well as the guiltie yet they may be safely killed because the warre is just warre and secondly because it is not their intention directly to kill the innocent but because otherwise the victory could not be obtained So a Iudge is bound to proceed according to that which is proved and if he kill the innocent man it is beside his intention for his intention is here to doe justice and not to kill the innocent and he is bound to preferre the universall good before the particular Object But if he doe so shall he not be guiltie as Pilate was in condemning Christ Answ Pilate was an unjust Iudge because he pronounced false sentence against Christ who was innocent How Pilate sinned in giving sentence against Christ and this might haue beene knowne Iuridicè because they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their testimonies agreed not as the Evangelist Marke saith Chap. 14.59 Object If a woman were proved to be the wife of Titius whom Titius in his conscience knoweth not to be his wife although the Iudge should command Titius to doe the dutie of an husband to her yet Titius should rather suffer any punishment than to performe that dutie to her because he knoweth her not to be his wife So c. Answ Here we must distinguish betwixt that which is intrinsecè malum Malum intrinsecè per accidens evill in the owne nature of it and that which is but accidentally evill to commit whoredome is simply evill but when the Iudge condemneth the innocent man whom he knoweth to be innocent he doth not giue out sentence against the man because he is innocent for that were simply sinne but because he is bound to execute judgement and here the Iudge proceedeth as a publick person but Titius is a private person onely and therefore he is bound to doe according to his knowledge Object If a Iudge should heare two men disputing and one of them should hold a tenent which were hereticall and he should conclude for him that is hereticall yet I am not bound to follow his sentence A Iudge when he condemneth a man according to the law he maketh not a lie as when he saith Answ A Iudge when he giveth out sentence upon an innocent person he maketh not a lie Object such a proposition is true when it is false and in matters divine he is not a Iudge as he is in the civill Court But if a Iudge should be urged in his conscience and posed is this an innocent man or not if he should answere and say he is not then he should answere contrary to his knowledge As a Iudge he must answere that he is not innocent Answ here he must judge according to things proved The sentence of the Iudge is the sentence of publick authoritie and the sentence of a Iudge is the sentence of publick authoritie and when he judgeth so he doth not against his conscience and here we must distinguish betwixt his speculatiue and practick knowledge Scientia speculativa practica although he be innocent according to private and speculatiue knowledge yet he is guiltie according to the course of the Law and publick authoritie He that is innocent should not be condemned Object this man is innocent therefore he should not be condemned Answ This man is innocent in judicio speculativo A man innocent in speculatiue iudgement and yet guiltie in practicall judgement but not injudicio practico but turne it this way he that is guiltie in judicio practico should die but this man is guiltie in judicio practico therefore he should die If a man should produce an Instrument privately to a Iudge a Iudge could not proceed upon this because he saw such a thing if it were not publickly produced in Iudgement this knowledge which he hath by the sight of this Instrument privately he had it not as a Iudge but as a private man So c. Whether is the Executioner bound to execute the man whom he knoweth to be unjustly condemned Quest He is not the Interpreter of the Law Answ for that is the part of the Iudge Whether the Executioner be bound to execute one that is condemned being innocent but he is onely to execute the sentence pronounced by the Iudge but if he should know the sentence to be false which is given out upon the innocent man then he should absolutely refuse and say It is better to obey God than man Act. 4.19 He is bound to obey his superiour in a good cause and in a doubtfull cause but not in that which he knoweth altogether to be false Quest But what if
which a diall must be made First upon the elevation of the Equinoctiall whose houres are alwayes equall Secondly verticall and it sheweth onely from sixe to sixe equinoctially Thirdly meridionall which sheweth the houres from the rising of the Sunne 〈◊〉 the mid-day upon the East side and from the mid-dâ—â— till the Sunne set upon the West side Fourthly horizoâ—â—all which hath no shadow under the Equinoctiall or neere the Equinoctiall And the last is the polar diall which followeth the Zodiacke and the houres are contracted upon the South side of the Equinoctiall in the Winter and enlarged upon the North side in the Summer Vpon what ground Ahaz Diall was made This Diall of Ahaz could not be made upon an equinoctial ground because the houres of the Equinoctiall diall are equal SecoÌ„dly it could not be made verticall because the verticall sheweth onely from sixe to sixe and not the rising and setting of the Sunne Thirdly it could not be made meridionall because the East side the West side are divided by the meridionall and it wanteth the twelfth houre Fourthly it could not be made horizontall because they lay so neere the Equinoctiall that the style could cast no shadow Therefore it behoved to be polar and the houres behoved to be unequally divided for Summer and Winter or else they behoved to haue two Dialls one for Summer and another for Winter The forme of this Diall was Hemispheriall or an halfe Circle What things are to be considered in this diall In this Diall we haue to consider these points First that the lines were but halfe houres upon the diall and not full houres Secondly that this miracle hath been wrought when the Sunne was in the height for if it had beene in the declination or in the after-noone then it could not haue gone forward ten degrees or if it had beene soone in the morning it could not haue gone backe ten degrees Thirdly this miracle was wrought in the Summer time the day being at the longest it could not be brought backe ten degrees in the winter day for when the day is shortest the Sunne ariseth to them at seven of the clocke neither could this miracle be wrought at the Equinoctiall for then they could not haue discerned the Sunne to cast a shadow upon the diall because then the shadow is so long but the Text saith that the Sunne went backe so many degrees upon Ahaz diall 2 King 20. Therefore it seemes to haue beene wrought in the Summer time at the longest day when it was drawne backe from the eleventh houre to the sixt which is one houre after the Sunne rising for in the longest day it ariseth to them at fiue of the clocke in the morning Whether went the Sunne backe ten degrees Quest or did the Sunne stand still and the shadow goe backe upon the lines as Abulensis upon 2 King 20. holdeth the shadow went backe ten degrees or did the Sunne go back and the shadow also If the shadow had gone backe and not the Sunne Answ the miracle had not beene so great for when the Sunne goes forward naturally the shadow goeth backward now if the shadow had gone backe in an instant and the Sunne stood still it had beene a miracle quoad modum Three sorts of miracles sed non quoad substantiam and it had beene but a miracle in the third degree A miracle in the highest degree is when nature had never a hand in a thing as to make the Sunne goe backe so many degrees or to stand still A miracle in the second degree is this when nature had once a hand in producing of a thing but when nature fayleth once it cannot restore it to the former case againe Example Nature bringeth forth a man seeing now when he becommeth blind nature cannot restore him to his sight and when he is restored to his sight againe it is a miracle in the second degree A miracle in the third degree is this when nature in time could doe such a thing but cannot doe it upon a suddaine Example Peters Mother in law was sicke of a Fever Nature in time could cure one of a Fever but Christ curing her upon a suddaine this is a miracle in the third degree Example 2. When a lumpe of figges was layd to Hezekias boyle the figges in time would haue matured this boyle and broken it but when the Lord doth it upon a suddaine this is a miracle in the third degree So for the shadow to goe backe when the Sunne goeth forward this is naturall to it but for the shadow to goe backe upon a suddaine this was a miracle in the third degree but when the Sunne and the shadow both went backe this was a miracle in the first degree quoad modum quoad substantiam Quest What confirmation of his faith had this beene if the Sunne had gone forward ten degrees that had beene but the ordinary course of it Answ If it had gone forward ten degrees in an instant that had beene a miracle but when it went backe ten degrees peice by peice this was a greater miracle therefore he chose rather that it should goe backe ten degrees Object If the Sunne went backe onely and not the shadow then it should haue beene knowne through the whole world and some of the Heathen would haue made mention of it in their writings as Dionysius Areopagita maketh mention of the Eclipse of the Sunne in Christs Passion Answ The heathen in their writings might haue made mention of it which are not now extant In the Booke of Iason there is mentioÌ„ made of the standing of the Sunne and Moone in Ioshua's dayes and that Booke is perished now shall we say then that nothing is written in this Booke because this Booke is not extant Whether was this a greater miracle when the Sunne went backe in Hezekias dayes Quest or when the Sunne stood still in Ioshua's dayes If ye will respect them to whom this miracle was wrought in Ioshua's dayes it was a greater miracle Answ Whether this miracle or that in Ioshua's dayes was greatest it was wrought for the confirmation of all Israel and this was wrought but for the confirmation of Hezekias Secondly Ioshua's day was longer than Hezekias day Hezekias day was but twentie two houres and Ioshua's day was twentie and foure Ecclus 46.4 Stetit Sol una dies facta est in duas Did not the Sunne goe backe by his meanes And was not one day as long as two This miracle was wrought at three of the clocke in the afternoone for the Moone was a quadrant of the Heaven distant from the Sunne and quarter Moone for Gibea was Southwest from Megiddo where they did fight and there the Sunne stood and Ajalon where the Moone stood was Southeast Quest. How stood the Sunne here at three afternoone Southwest from the Moone seeing it is said to stand in the midst of Heaven Answ There is a twofold midst the first medium
when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid. Defect threefold 117. Divinitie compared to manna 1 the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid with morall philosophie ibid and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5. the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174. that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43 Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more excellent 8. Moses law divided in three parts 164. in fiftie two sections 175. read once in the yeare by the Iewes ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations 39. the breach of the law of nature worse then of the law of nations ibid. the law perpetuall where the reason of it is perpetuall 41. M Manna the bread of angells 2. it resembleth divinitie ibid. Mary and Martha resemble the naturall and spirituall life Moses came nearest to Adams knowledge of gods attributes 28. N Names fitted to the creatures at the beginning 30. names given to creatures at the beginning which are not â—ound now in the scriptures ibid. many names in the scripture which are not Hebrew names 97. proper names of the Chaldeans Persians and Assyrians 98. Nathan wrote vntill the death of Salomon 121. O Obscuritie three fold 80. Order foure fold 82. order of the Evangelists 83. P Paraphrase what 158. Paraphrases of the Iewes how many 159. Blasphemous to be detested ibid. ridiculous to be rejected 160. paraphrases clearing the Text are to bee admitted 161. Parashah mistaken 174. division in parashoth most ancient 145. parashoth divided three wayes 173 how they distinguished the parashoth ibid. divided according to these who read them 176. Points not from the beginning 124. the Samaritan Copie hath not the Points ibid. they were not with the letters in the dayes of the Seventy ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid they are sometimes put in the text and the letters in the margent 128. poynts ommitted in some words 129. Present a thing present foure ways 181 Christ how present in the Sacrament Priest asked counsell for the people 54 wherein hee might erre 57. Prophets understood what they prophesied 47. their prophesies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophesie by habite 67. they erred not writing the scriptures 68. assisted by the spirit three wayes 72. difference betwixt them and other prophets 68. betwixt them and the Sybils 73. they were the mouth of god 68. they are called the men of the spirit 71. the lord spake in them 57. they wrote not with paine and studie 74. some things written by them not as they were prophets 120. why called the first prophets 164. why the latter ibid. the small prophets cited as one 165. Prophesie how long it endured 55 bestowed anew againe ibid. some prophesies not written 122. Psalmes divided in five bookes 166. psalmes written historically or prophetically 167. the authors of them 166. their inscriptions in generall 168 in particular ibid. some inscriptions are Notes of musicke 170. some instruments of musicke ibid. the diverse times when they were sung ibid. divided according to their subiect ibid. some alphabeticall 171. psalmes of degrees 169. the five last psalmes begin and end with halleluiah 172. Ptolomeus procured not the translation of the Seventy 144. his life 146. R Reading the marginall and line reading 127. marginall and line reading both put in the Text by interpreters 128. diverse readings make not up diverse senses Reason not a judge in matter divine not to be secluded from divinitie ib. she must not transcend her limits 14. Revelation two fold 49. how god revealed himselfe to his church 44. S Solomon compared with Adam 28. he was a holy man 72. his writings not profitable for the whole Church perished 121.
my nurse but this is my nurse here his knowledge beginneth to be more distinct and he will sucke none but his owne nurse and his knowledge now resembleth the knowledge which we have by reason which ascendeth from the particular to the generall and the farther that it is from sense it is the more universall and lesse confused But faith the daughter of Divinity ascendeth higher than reason or sense and the further that it goes from sense and reason the more perfect it is and it goeth from minus universale to the supreame and highest cause God himselfe and the neerer that faith commeth to reason or sense the weaker it is and more indistinct Thomas his faith was an indistinct faith and weake and could not beleeve unlesse hee put his fingers in the wounds of Christ Iohn 20.28 here his faith leaned too much to sense but faith the higher that it goes from sense and reason the more perfect it is We have a notable example of this Gen. 49. when Ioseph tooke Ephraim and Manasse Ephraim in his right hand towards Israels left hand and brought him neere unto him and Manasse in his left hand toward Israels right hand Israel stretched out his right hand and laid it upon Ephraims head and his left hand upon Manasses head guiding his hands wittingly or as Onkelos the Chaldee Paraphrast hath it Prudenter egit manibus suis when he dealt wisely with his hands But when Ioseph saw that his father laid his right hand upon the head of Ephraim it displeased him and he held up his fathers hand and he said to his father not so my father for this is the first borne put thy right hand upon his head and his father refused and said I know it my sonne I know it truly the younger shall be greater than he Gen. 48.19 Ioseph thought because his father Iacob was blind that his faith was a confused and weake faith but Iacob knew that the farther his faith was from sence and the higher that it ascended from reason it was the more perfect and therefore he sayd jadanghti bene jadanghti I know it my sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it that is certainely I know it This is then the excellencie of faith that the higher that it goes from sence and reason the more perfect it is which sheweth the excellency of Divinity above all other Sciences and Artes for if faith the daughter of Divinity surpasseth them all much more doth Divinity it selfe and it may bee said of faith as it was said of the vertuous woman Prov. 30. Many daughters in Israel have done vertuously but thou surpassest them all Differ 4 Last of all other Sciences and Artes are but handmaids to Divinity and as the Nethinims the posterity of the Gibionits were appointed by Iosuah to hew wood and draw water for the Sanctuary but never to meddle with the Sacrifices neyther to kill them nor offer them Iosh 9.23 so humane Sciences and Arts are appointed but to attend and serve Divinity they are but to hew the wood and draw the water onely to the Sanctuarie There are three principles from whence Sciences and Arts are derived the first is contemplation A comparison betwixt Divinity and other Sciences the second is action the third is operation For contemplation the metaphysicks are the most abstract considering ens ut ens onely the second are the mathematicks which considereth the quantity and the number of things geometry the quantity and arithmeticke the number Thirdly the Physicks consider onely naturall properties of the body These who are exercised in actions and morall philosophie are lawes and such Arts which are exercised in operation are rhetoricke and grammer A comparison betwixt Divinity and Metaphysicks Metaphysicke considereth God onely ut ens vuum verum et bonum as he hath a being as he is one as hee is truth and goodnesse but it considereth not God as Creator Christ as Redeemer it considereth not God in his attributes as Divinity doth therefore they say metaphysica parit scientiam tantum sed theologia fidem A comparison betwixt Divinity Mathematicks anp Physicks Secondly compare Divinity with physicke and the mathematicks the mathematician searcheth visible formes in visible things the Physition invisible formes in visible things but the Divine invisible formes in visible things A comparison betwixt the Divine the Lawyer and the Physition Thirdly let us compare the Divine the Lawyer and Physitian the Physitian est minister naturae the servant of nature the Lawyer est minister justitiae but the Divine est minister gratiae and looke how farre grace exceedeth nature or justice so as farre doth Divinity surpasse the Physitian or the Lawyer A comparison betwixt the Divine and morall Philosopher Fourthly let us compare Divinity and morall philosophy the Philosopher saith that Iuvenis non est idoneus auditor moralis Philosophiae that a young man is not fit to heare morall philosophy but David saith Psal 119.9 Wherewith shall a young man cleanse his wayes Chrysostome hath a good observatien to shew the force of Divinity above all morall philosophie when he compareth Plato the moralist and Paul the Apostle together Plato saith he that wise Philosopher came three times to Sicilie to convert Dionysius the tyrant to morall philosophy yet he went away without any successe but Paul a Tent-maker did not onely convert Sicilie but ran from Ierusalem to Illyricum Rom. 15.19 and converted thousands of soules by the preaching of the Gospel See how farre Divinity excelleth morall philosophie August de Civitate Dei lib. 6. cap. 11. And Augustine observeth how Seneca the most excellent of all the moralists mocked the Iewes because they spent as hee thought the seventh part of their life in idlenesse which was the Sabbath day Iustine Martyr being first a philosopher and after a martyr searched thorow all the sects of philosophy and could never find contentment to his soule till hee came to Divinity First he came to the sect of the Stoickes and gave himselfe to be a scholler in that schoole but hearing nothing of God in Stoa in that schoole he turned to be a Peripatetick but when he entred with the Peripateticks he perceived his master nundinantem sapientiam mercede as he speakes selling his wisedome for gaine then hee left that sect also Thirdly he came to the sect of the Pythagoreans but having no skill in geometrie which knowledge Pythagoras required of his Schollers before he taught them philosophy he left the Pythagoreans and fell into the society of the Platonickes at last he met with a Christian Divine Philosopher who perswaded him to cast aside all these circular disciplines and to studie Divinity which should give him greater contentment than all the philosophy in the world and he renouncing all gave himselfe to the studying of the holy Scriptures and of a Philosopher became both a Christian and a Martyr A comparison betwixt Divinity and Physicke
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
14.23 Whatsoever is not of faith is sinne that is whatsoever he doth against his conscience in that he sinneth Conscientia recta Conscientia erronea Conscientia dubia Conscientia probabilis Conscientia scrupulosa This conscience is eyther a good conscience a bad conscience a doubting conscience a probable conscience or a scrupulous conscience A good conscience is that which is well informed and concludeth rightly A bad conscience is that which is wrongly informed and concludeth falsly A doubtfull conscience is that which neyther doth assent nor dissent and therefore concludeth nothing A probable conscience is that which concludeth as it thinketh upon probable and good reasons And a scrupulous conscience is that which concludeth but with some feare or doubting which troubleth the minde Let us take but this one example for all in the case of eating of meate A difference betweene these sorts of conscience The good conscience saith To the pure all things are pure and therefore I may eate of this meate the bad conscience of the Iew saith Touch not taste not handle not therefore I will eate none of this because it is uncleane The doubtfull conscience doubteth whether hee may eate of it Rom. 14.23 but doth not fully conclude with the Iew that he may not eate of it The probable conscience is this which upon probable grounds concludeth to eate of it In Corinth some doubted whether they might eate of flesh sold in the Shambles 1 Cor. 10. because perhaps they might light upon that in the Market whereof the other part was sacrificed to Idols but the probable conscience concludeth to eate of it because in the Shambles it hath no relation to the Idoll and it knoweth by all probability that the rest of it was not sacrificed to Idols but that the Priest got the rest for his portion he seeth others who are men of a good conscience eate of such and upon these probable grounds he eateth of it The scrupulous conscience is this which inclineth to eate but with feare and greefe to his minde when he eateth it The light in the conscience since the fall maketh not up this good conscience The light of nature since the fall maketh not up a good conscience but it maketh this ill conscience and it troubleth the scrupulous conscience and this doubtfull conscience When the bad conscience excuseth or accuseth falsely This bad conscience it excuseth or accuseth it excuseth an unregenerat man falsly when he heareth the curses of the Law and blesseth himselfe in the meanetime Deut. 29.19 Ioh. 16.2 Secondly it excuseth him falsely when he assenteth to the principles in generall but when he commeth to the particular application he concludeth not rightly When the Husbandmen killed the Lord of the Vineyard Christ asked of the Iewes what should become of these Husbandmen Matth. 21.41 they answered he will destroy these wicked men but Luk. 20.16 when they consider this that the matter touched them more nearely then they sayd God forebid The thing which they assented to in the generall they shune it in particular as if they should say we are no such men and wee hope that God will not so deale with us So when it accuseth for the breach of any superstitious ceremonie as it did the superstitious Philistims if they did but tread upon the Threshold of the Doore where Dagon breake his necke 1 Sam. 4.5 So a bad conscience accuseth a man truly sometimes as Eccles 7.22 for oftentimes also thine owne heart knoweth that thou thy selfe hast cursed others The conscience is Gods herauld The conscience bindeth as the Lords deputie the conscience may be compared to the Kings Herauld The Herauld intimateth to the Subjects the Kings lawes When they are intimated the Subjects are bound to obedience but if the Herauld should make intimation of that which were not the Kings Law unto the Subjects yet they are to give obedience to it untill they know the contrary so a man is bound to obey his conscience that is to doe nothing contrary to it although it intimate a falsehood unto him Quest How can an evill conscience binde a man to that which is evill it being Gods Deputie and God can binde no man to doe evill It bindeth him not simply to doe the evill Answ but it bindeth him to doe nothing against it God cannot bind a man so but he simply bindeth him alwayes to doe right because he cannot erre judging that to be done which is not to be done as the conscience doth When a good conscience doth bind a man Quest and when an evill conscience doth binde a man what is the difference betweene these two sorts of binding A good conscience bindeth a man for ever Answ but a bad conscience bindeth not for ever but onely so long as he taketh it to be a good conscience he is bound to doe nothing against his conscience albeit it be erroneous but he is bound to search the truth and then to lay aside this erroneous conscience So out of these principles naturally bred in the heart A difference betweene the law of nature and the lawes of nations arise all these lawes which are written in the heart and they differ from the lawes of nations or municipall lawes of countries Esay 24.5 saith they have transgressed the lawes changed the ordinances and broken the everlasting covenant they have transgressed the Lawes that is the municipall Lawes of the common-wealth they have changed the ordinances that is these things wherein all nations agree as not to doe wrong to strangers to embassadours and such A greater sinne to breake the law of nature than the law of nations and then he commeth to the greatest of all they have broken the everlasting covenant that is the law of nature it is lesse to breake a municipall law than the law of nations or it is lesse to transgresse the law of nations than to violate the Law of nature for this Law is that light which lightneth every man that commeth into the world Ioh. 1.9 A man by this naturall knowledge Naturall light cannot bring a man to the knowledge of his owne salvation cannot be brought to the knowledge of his salvattion therefore the Law must be written anew againe in his heart It is a strange position of Clemens Alexandrinus who holdeth that there was alia justitia secundùm legem naturae alia secundùm legem Mosis Strom. cap. 6. 7. et alia secundùm Christum and hee calleth these two first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or degrees to leade to Christ and as the Law led the Iewes to Christ so did philosophy leade the Greekes and hence he concludeth that the good men amongst the Heathen were saved or at least had some steps to salvation Conclusion The conclusion of this is seeing the conscience is so obscured and corrupted through the fall we must labour to reduce it to the first estate againe When a compasse is out of frame