Selected quad for the lemma: peace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	burn_a	offer_v	offering_n	2,152	5	11.4315	5	false

Text snippets containing the quad

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

Revel 11.19 things which are hid and obscure are said by the Hebrewes to be far off Deut. 30.14 and things which are cleare and manifest are said to be neare at hand thus we see how farre the Gospell exceedeth the Law but yet we are not to vilifie and count basely of those ceremonies for the holy Ghost hath registred the least instrument and the basest things in the Sanctuary and David gave to Salomon a patterne of the table Candlesticke Lampes flesh-hookes and bowles 1 Chron. 28.11 17. It may be said perhaps that they had some use then 2 Cot. 5.10 but old things are past away and all things are become new what use then can they have in the Church now they have no use for signification now in the Church or to fore-shadow things to come seeing Christ the Body himselfe is come yet they have many other good uses first we should delight to looke backe to see the antiquitie of them for even as men delight to behold the cloathes and Armour of their predecessors which they wore long agoe So should we delight to see the cloathes in which Christ was wrapped in his infancy and the Cradle in which Christ lay Secondly this should teach us to be thankefull to God that we have so cleare a light under the Gospel which they had not under the Law it was a great benefit to learning when the obscure Hieroglyphicks in Egypt were changed into letters and the darke and mysticall writings of Plato were changed by Aristotle into a cleare and plaine forme of writing farre greater is the benefit that the Church hath now when the Lord hath changed these figures and ceremonies into the cleare light of the Gospell Thirdly these doe let us see that God will performe the rest of his promises as he hath fulfilled all these types already and lastly they let us see the miserable estate of the Iewes who cleave still to these ceremonies as yet Hierom compareth the Iewes before Christ came into the world to these that eate the flesh and he compared Christians under the Gospell to those who eate the marrow but he compareth the Iewes after they had rejected Christ to the dogges who gnaw the bones cleaving onely to the killing letter but not seeking to Iesus Christ the quickning Spirit And now Sir I dedicate this part of my labours to you that it may remaine a note of my thankefulnesse for your favours to me I know Sir that ye will make better use of it then most men in these dayes doe with such Treatises casting them by and rather reade any trifle than that which conduceth to the informing of the soule to God-ward yea preaching it selfe they are weary of except perhaps some new mans odde elocution invite them for a fit but by and by they looke after a new straine as it were for new fashions of cloathes But I know Sir your breeding craveth another thing of you who was bred up under so wise and religious a mother who for the educatiō of her children was another Monica as your selfe and your vertuous sister Mistris Katherine are sufficient proofes I cannot passe by her name upon this occasion whose life and death was to mean instruction Good cause have you to keepe that methode as yee have begun it in your eldest sonne so to prosecute the same with your many hopefull children which GOD hath given you by your Noble match which is one of the best borne Ladies of this Land who dignifieth her birth by her Christian humble and godly life Sir beleeve me that godlinesse is more true Honour to you than your birth although you be never so well descended and to be more esteemed than the place which yee have about our Gracious King and more than all morall vertues whatsoever which are but splendida peccata without piety your Honour and worldly credite are but trifles compared to this they cannot keepe a man alive in this world nor doe him any good in the world to come Eccles 12. ●3 for this is the whole man this makes up a complete man and he is but the shadow of a man that wants this Psal 34.7 The Angels of the Lord pitch round about them that feare him and deliver them and hath any man in this Court gotten more remarkeable deliverances than you have I am sure ye will not let these benefits of the Lord slip out of your minde reade often the sixty two Psalme Heb. 12.20 and meditate upon it The God of peace that brought againe from the dead our Lord Iesus that great Shepheard of the sheepe through the blood of the everlasting covenant make you perfect in every good worke to doe his will working in you that which is pleasing in his sight through Iesus Christ to whom be glory for ever and ever Now for these my labours if they serve for any Christian use in the Church I am satisfied and that I may doe so I humbly pray to God and shall still for your prosperity Your Honours still to be commanded in the Lord Iohn Weemes A Table of the Contents of the Exercitations of this Booke EXERCITAT I. OF the reducing of the ceremonies of the Law in generall unto the Commandements Pag. 1. First Commandement EXERCITAT II. Of the purification of the woman after her childbirth Pag. 4 Second Commandement EXERCITAT III. Of the place of Gods worship Pag. 7 EXERCITAT IIII. Of the Arke Pag. 11 EXERCITAT V. Where they worshipped when the Arke and Tabernacle were separated Pag. 15 EXERCITAT VI. Of the situation of the City of Ierusalem Pag. 19 EXERCITAT VII In what tribe the Temple stood Pag. 23 EXERCITAT VIII Of the Temple of Ierusalem Pag. 28 A comparison betwixt the first and second Temple Pag. 30 A comparison betwixt the Temple and Christ Pag. 32 A comparison betwixt the Temple and Heaven Pag. 33 EXERCITAT IX Of the Churbims Pag. 34 EXERCITAT X. Of the golden Candle sticke Pag. 39 EXERCITAT XI Of the table of Shewbread Pag. 42 EXERCITAT XII Of the Altar Pag. 45 EXERCITAT XIII Of the Sacrifices in generall Pag. 51 EXERCITAT XIIII Of the Sacrifices in particular and first of the burnt offering Pag. 56 Of the meat offring Pag. 58 Of the peace offring Pag. 59 Of the sinne offring Pag. 63 Of the trespasse offring Pag. 68 EXERCITAT XV. Of the Priests apparrell Pag. 69 EXERCITAT XVI The Lord would not have his people use the customes of the heathen Priests Pag. 73 EXERCITAT XVII That a woman might not weare a mans apparrell Pag. 76 Third Commandement EXERCITAT XVIII Of the Nazarite Vow Pag. 78 Fourth Commandement EXERCITAT XIX Of the passeover Pag. 84 EXERCITAT XX. Of the pentecost Pag. 93 EXERCITAT XXI Of the feast of Tabernacles Pag. 96 EXERCITAT XXII Of the new Moones Pag. 100 EXERCITAT XXIII Of the day of expiation Pag. 106 EXERCITAT XXIIII Of the seuenth yeeres rest and the Iubile Pag. 110 Of the

leaven figured sinne of all sorts both in doctrine and manners Luk. 12.1 Matth. 16.6 1 Cor. 5.8 purge out the old leaven that is corruption in manners A Table of the Sacrifices In the burnt offering the fat and the blood the Lords the flesh all burnt and the skin the Priests The Priest got no part of that sin-offering whose blood was sprinkled upon the golden Altar In other sinne offerings where the blood was sprinkled but upon the brasen Altar the fat and the blood were the Lords and the flesh belonged to the Priest The sin offering had no meat offering or drinke offering In the peace offering the fat and the blood the Lords the breast and the right shoulder the Priests and the rest belonged to the offerer In the meatoffering a han●full of the flower a little of the salt oyle incense and wine offered and the Priest got the rest Sacrifices of praise so●e were to b●eaten before the Lord some in Ierusalem and some at home The offering of Iealousie had no incense in it No Sacrifice without Salt Sacrifices are eyther of reconciliation burnt offering the daily sacrifice for the whole people particular for The Priest The Prince The People Sin offering for Ignorance Error thanksgiving peace offering of Vowes Voluntarie purification Iealousie Leprosie Nazarets Consecration praises for things past deliverance present dedication to come preservation Meat offering Drinke offering Eares of Corne. Fine flower Baked in the Oven Frying pan Fornace First fruites First borne Tythes Wine Added to the Sacrifices Salt Oyle Incense EXERCITAT XIIII Of the Sacrifices in particular and first of the burnt offering A ceremoniall appendix of Command 2. Levit. 1.2 If his offering be a burnt offering c. THere were some sacrifices which were commanded by the Lord and some which were voluntarie sacrifices as free will offerings and such The sacrifices which were commanded ordinarie and instituted by God were five First the burnt offering commanded here in Levit. 1. Secondly the meat-meat-offerings in Levit. 2. Thirdly the peace offerings Fourthly sinne offerings in Levit. 4. And lastly trespasse offering in Levit. 5.15 Of the daily Sacrifice Their daily burnt offering was a Lambe offered morning and evening Why it was called continuall and this was furnished at the charges of the common treasurie of the Temple and not by any particular man It was called Sacrificium juge the continuall Sacrifice because it was offered twise every day without intermission and although other things have this word tamid continuall joyned with them as the continuall bread Num. 4.7 the continuall incense Exod. 30.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for the daily Sacrifice the continuall meat offering Num. 8.16 yet commonly the daily burnt offering is meant here as Dan. 8.11 and by him hattamid the daily was taken away that is the daily sacrifice The burnt offering was a sacrifice which was all burnt to ashes except the skin and intrals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holocaustum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium totum igne consumendum interdum iungitur cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Psal 51.12 et significat perfectum sacrificium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit absolvit it was called gnolah from gnalah ascendere and it was called ignitum Iehovae quia igni consumendum because it was all to bee burnt with fire Levit. 1. and it had calil joyned with it Psal 51. which commeth from calal to consume calil is nor the adjective joyned to gnola for they disagree in gender but calil here signifieth mincha or the meat offering which was joyned to the burnt offering In this burnt offering they were to offer a Bullocke What was offered in the burnt offering a Ram a Lambe amongst the beasts or a turtle Dove or young pigeon of the fowles and it behoved to be a male and not a female and likewise it behoved to be without blemish to signifie that puritie and perfection which was in Christ and our perfection in him Heb. 9.13 How much more shall the blood of Christ What the burnt offering signified who through the eternall Spirit offered himselfe without spot to God purge your consciences from dead workes to serve the living God It behoved to be of the best things and the choise of the flocke to teach us to honour God with our substance Prover 3.9 and to serve him with a perfect heart 1 Chro. 28.9 When they offered their sacrifices they kept this order First The order which they keepe in brning their sacrifices after the beast was killed and layd upon the Altar to be burnt the offerer brought fine flower mixed with salt and oyle for they might not mixe the flower with water and this part of the Sacrifice was properly called Immolatio Immolare then he gave this to the Priest who layd it upon the head of the Sacrifice this was called mactatio by the Latines that is Mactare magis aucta victima macta Thirdly the Priests powred wine upon the Sacrifice which was to be burnt and this was called Libatio and the Apostle alludeth to this Libare when hee saith 2 Tim 4.6 I am libor now I am ready to be offered up Fourthly Incense was superadded to these Suffire and this was called Suffitus Allusion and the Apostle alludeth to this Ephe. 5.2 Christ hath given himselfe for us an offering and a sacrifice to God for a sweete smelling savour Lastly when the Sacrifice was burning they offered their spirituall Sacrifice with it Litare and this was called Litare precibus à Deo aliquid impetrare they prayed unto the Lord that he would accept of their Sacrifice therefore their Sacrifices were called Sacrificia vociferationis Sacrifices of shouting Psal 27.6 Of the meat Offering What was offered in the meat offering THe meat offering consisted of things without life as of fine flower oyle and incense Levit. 2.2 things which were necessarie for the use of man were offered here to the Lord as bread to eate wine to drinke salt to season oyle to cure and incense to delight the smell So Christ our meat offering is all these to us Mincha accessorium perse They had two sorts of meat offering Mincha aceessorium mincha per se Mincha accessorium was that which was alwayes joyned with another Sacrifice and a handfull of it was burnt and the rest was the Priests but that which was Mincha per se which was offered for the Priests was wholly burnt and not eaten Levit. 6.23 The flower in the meat offering was the best flower The floure which was offered in the meat offering behooved to be simila pura fine flower without any branne which signified the pure estate of Christ and all Christians in him Allusion There was oyle powred upon it and the Apostle alludeth to this 2 Cor 1.21 He that established us with you

in Christ and hath anoynted us is God So 1 Ioh. 2.27 the annointing which yee have received of him abideth in you Allusion It had incense joyned with it and the Apostle alludeth to this Ephes 5.2 Christ hath given himselfe for us an offering and a Sacrifice to God for a sweet smelling savour Sometimes it was baked and sometimes fryed in a pan Allusion and David alludeth to this Psal 45.2 My heart hath fryed or boyled a good matter Every Sacrifice had this Mincha joyned with it The meat offering oftentimes put for all the Sacrifices except the sinne offering and therefore oftentimes it is put for any Sacrifice as Psal 20. The Lord remember all thy mincha meat offerings that is all thy Sacrifices Of the peace offering THe peace offering was a Sacrifice of thanksgiving for the saftie of the offerer A part of the peace offering due to God a part to the Pri sts and a part to the offerer one part of it was due to God one to the Priest one to the offerer Amos 5.5 I will not accept of the fat of your offerings that is of your peace offerings David called this fat the burnt offerings of fatlings That which was the most excellent in every thing the Hebrewes called it the fat as adeps frumenti the fat of the corne medulla tritici the marrow of the wheate Ecclus 47.2 as the fat was taken away from the peace offering so was David chosen out amongst the children of Israel Allusion here he maketh a comparison betwixt David and the fat of the peace offering all the peace offering was the Lords yet all was not offered to him but a part was given to the Priests and a part to the people but the fat was fully burnt up to the Lord. So the zeale of Gods house burnt up David as the fat of the Sacrifice The fat was due onely to God The fat was the Lords the peoples part was but a leane part but under the G●spel Esay 25.6 I will make the people a feast of fat things and full of marrow the people might eate none of the marrow under the Law Quest Whether might the people eate of the fat of the beasts which were not sacrificed as of those which they killed at home Answ The Lord forbiddeth them to eate the fat of whatsoever beast L●vit 3.17 It shall be a statute for ever throughout your dwellings The fat of the Sacrifice might not be eaten or used to any other use that yee eate no fat nor blood The fat of the beasts which were not sacrificed might be taken to any other use but they might not eate any of it Levit. 7.24 the fat of the beast that dieth of it selfe or that which is torne may be used in any other use but ye shall in no wise eate of it The feast of the peace offering The rest of the peace offering was divided betwixt the Priest and the people and they made a feast of it 1 Sam. 9.24 Allusion and Salomon alludeth to it Prov. 17.1 better is a drye morsell and quietnesse therewith than a house full of Sacrifices with strife The Sacrifice put for the feast afetr the Sacrifice Antecedens pro eonsequente The Sacrifice here is put for the banquet which was after the Sacrifice and it was this which David meant of when he sayd there is a yeerely sacrifice there for all the familie 1 Sam. 20 6. that is a feast after the Sacrifice The breast and the shoulder due to the Priest The breast and the right shoulder of the peace offering was due to the Priest and the rest was due to the offerers it is sayd of the sonnes of Eli that they sent their boyes and pulled the flesh out of the Caldron 1 Sam. 2. that is they would not be content with that which was due to them the breast and the shoulders but they would have the peoples part also and they would not stay untill the fat was offered to the Lord 1 Sam 2.15 Quest How did the cooke set the shoulder before Saul to eate of it seeing it was the Priests part 1 Sam. 9.24 Ans The right shoulder was the Priests onely Why the Priest got the shoulder The Priest got the breast and the shoulder hee got the shoulder to signifie that he caried the burden of the people Why he got the breast can I carry all this people upon my shoulders saith Moyses Num. 11.11 Wherefore have I not found favour in thy sight that thou layest all the burden of this people upon me and he got the breast to signifie his compassion and love to the people Num. 11.12 Have I begotten them that they should say unto me carie them in thy bosome Esay 40.11 He shall feede his flocke like a sheepherd and hee shall gather his lambs with his arme and carie them in his bosome and leade these that are with young The Highpriest carried the names of the twelve Tribes upon his breast to signifie his compassion Why the Highpriest carried the names of the Tribes upon his breast and shoulder and he carried their names ingraven in Onyx stones upon his shoulders to signifie that he carried the burden of the people Eli when he looked upon Hanna and saw her lips moving he sayd she was drunke 1 Sam. 1.13 here there was no pittie in the Priests breast to the poore woman but 2 King 4.26 Elisha a man of pittie Elisha had more pittie in his breast when he sayd to Gehazi run now I pray thee and say is it well with thee and when shee came to the man of God she caught him by the feete but Gehazi thrust her away but the man of God sayd let her alone for her soule is vexed within her Churlish Gehazi had no pittie upon the poore woman but there was much pittie and compassion in the heart of Elisha the man of God The peace offering was divided betwixt God Why God the Priests and the people had a part in the offering the Priests and the people God got the chiefe part because he it is who pardoneth the sinne The Priest got his part because he is the instrument to make intimation of this pardon and the people got their part to teach them to bee thankefull for the remission of sinne God got his part and the people got theirs what a comely thing was this to see the Lord sitting at his Table Mala. 1.7 therefore the fat of the Sacrifice is called his bread Levit. 3.11 and Num. 28.2 and to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inviting his children to dine with him hee will not eate his morsels alone Iob. 31.17 what a comely thing was this to see his children standing like Olive plants round about his Table Psal 128.3 and how pleasant was it to see brethren dwell together in unitie God sate as it were the Master of the feast in the peace offering Psal 132.1 and their father

sitting at the head of the Table The Heathen sayd of old that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine patre that the feast when it wanted the father it wanted the head A bad division of the peace offering The peace offering was divided betwixt God and the Priest and the people but the whore sayd Prov. 7. that she had her peace offerings by her and shee invited her lover to them was not this a strange sharing or division for God to get a part the Priest to get a part and the whore and the whoremonger to get a share but the Lord will not share with such This feast which was adjoyned to the Sacrifices was a feast of joy The feast joyned to the peace offering was a feast of mirth Deut. 16.15 Iud. 21.19 wherein they danced and it figured our spirituall mirth and joy for our redemption by Christ The Idolaters kept this feast to the golden Calfe which they should have kept to the Lord. When they offered their spirituall Sacrifices with their externall Sacrifices then the Lord was much delighted with them and he saith I have eaten my honey and my honeycombe I have drunken my wine and my milke Cant. 5.1 and he tooke such pleasure in these feasts that he invited the Church his spouse to come and eate O friends drinke yea drinke abundantly O beloved But when their Sacrifices wanted the inward Sacrifice then the Lord sayd that they offered but flesh unto him Hose 8.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putridi facti sunt then hee loathed them but as rotten flesh Nehelahhu putridi facti sunt Psal 14.3 they are become rotten and stinking and he continueth in the metaphor they are like wine that hath lost the tast which is called vinum fugiens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis recessit vinum sugiens when these outward Sacrifices wanted the inward see how unpleasant they were to the Lord Esay 1. I am full of the burnt offerings of Rams and the fat of the fed beasts I delight not in nor in the blood of Lambs of Bullocks or of Goates then he commeth to his smell Outward Sacrifices without the inward are offensive to all Gods senses vers 13 Incense is abomination to me then to his touch vers 14. your new moones and your appointed feasts I am wearie to beare them then to his hearing when yee make many prayers I will not heare them then to his sight ver 15. I will hide mine eyes from them Their Sacrifices were offensive to all Gods senses Of the sin-offering THe burnt offering was for all sinnes in generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosephus Lib. 3. Antiq. Cap. 10. the peace offering was a thanksgiving for sinnes remitted and the sin-sin-offering was for sinnes committed for which they craved pardon the sin-offering was either hhataah or asham the first the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifice which was for the sinnes of ignorance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might ascend or descend that is it was more or lesse according to the worth of the offerer Levit. 5.7 the poore might offer a pottle of flower and the rich were to offer according to their ability but in the offering which was for a willing sinne the Sacrifice did neither ascend nor descend it was alike in all So in the punishment of sinne in some sinnes the punishment ascended and descended Exod. 21.28 if a man had kept a pushing Oxe and he had killed a man he was to dye for it or the punishment might descend Sacrificium ascensionis descensionis if a summe of money was layd upon him then he might redeeme his life here the punishment was ascending and descending but if a man had killed a man willingly then the punishment non ascendebat aut descendebat but he was to die for it In the sin-offering there was no oyle or incense neyther in the Sacrifice of Iealousie No Incense in the sin-offering or in the offering of Iealousie because there was nothing acceptable to the Lord in these Sacrifices Observe that there was a Sacrifice for originall sinne Leviti 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in errore there was a Sacrifice for sinne of error bishgagah in errore and there was a Sacrifice for sinnes of ignorance but there was no Sacrifice for wilfull sinnes There was a Sacrifice for all sinnes except for wilfull sinnes Heb. 10.36 for if we sinne wilfully after that wee have received the knowledge of the truth there remaineth no more Sacrifice for sinnes Christ prayeth for sinnes of ignorance Lord forgive them for they know not what they doe Luk. 23.34 Let us pray then with David to keepe us from presumptouus sinnes that they have not dominion over us Psal 19.13 There are severall sorts of Sacrifices prescribed for severall sorts of sinners as for the Priest Sacrifices according to the persons for the Prince and for the whole people and for a private man For the Priest was a young Bullocke without blemish The Sacrifice for the Priest which he offered for himselfe and here we are taught if the Highpriest under the Law might erre then the Pope may erre as Pope what priviledge hath hee to bee exempted from error more than the Highpriest had The Highpriest might erre and if they say because hee is the Highpriest under the Gospell therefore he cannot erre but now there is no Highpriest under the Gospel but Iesus Christ Who by his owne blood entred once into the holy place having obtained eternall redemption for us Heb. 9.12 If the Highpriests sinne made the people to sinne he was to offer a Bullocke Levit. 4.3 observe the phrase Lehashmath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reatam populi that is if he make the people sinne by his evill example so Ioab sayd to David when he caused him to number the people why wilt thou be lehashamah a cause of trespasse to Israel 1 Chro. 21.3 Secondly for the whole people The visible Church may erre and they were to offer a young Bullocke Levit. 4.13 which was the same with the Priests Sacrifice and here observe The sinoffering of the whole people that the whole visible Church may erre otherwayes the Lord would not have appointed a Sacrifice for the error of the whole people The Sacrifice of the Priest and the Sacrifice of the whole people was one to teach us how great the sinne of the Highpriest was Quest Seeing the sinne of the Highpriest was as great as the sinne of the whole people what is the reason that the people were more severely punished than Aaron who made the golden Calfe Answ Aaron did it through infirmitie Why the people more severely punished than Aaron for making the golden Calfe but the people did it willingly and wittingly

of the children of Israel and ye shall give thereof the Lords heave offring to Aaron the Priest out of all your gifts yee shall offer c. Thirdly to what end they were payed the tithes were given as a signe of homage and thankfullnesse to God Prov. 3.9 Honour the Lord with th y substan Why the tithes were payed and with the first fruits of all thine increase and as Kings have their tributes payed unto them for the maintenance of their attendance Rom. 13.6.7 So the Lord will have his tribute payed to him for the maintenance of his servants the Priests therefore the tithe is called his heave offering Levit. 27.30 and before the Law was given Iacob payed them to the Lord Gen. 28.22 A●raham and Iacob payed tithes before the law and Abraham the tenth generation from Sem payed them to Melchizedecke the Priest and the Lord appointed them for the Priests Num. 18.28 Now that we may understand what great plenty and a boundance the Levites had who had the Lord for their portion Num. 18.20 Deut. 18.2 Ezek. 44.28 The great plenty which the Levite had for their service Let us consider what they had in particular First they had a part of the meatoffering called Mincha Secondly they had a part of the peace offering the breast and the shoulder and skin of the burnt offering Num. 18.18 Levit. 7.13 Thirdly they had the first fruits of the Corne of the wine and of the oyle Reshith prestantissimum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitie primiti●●um 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitiae the best of them and the fat of the oyle Num. 18.12 Deut. 18.4 and they had Biccurim the first fruits The difference Betwixt Biccurim and Reshith was this Reshith were the first fruits which the Levites tooke from the people but Biccurim were the first fruits which the people presented to the Lord and the Lord gave them to the Priests Num. 18.13 What so ever is first ripe in the Land shall bee thine Reshith was the first of the first fruits and Biccurim were the first fruits themselves It was not determined by the Law how much they should offer here What every one was to offer of their first ●ruits but the Doctors of the Iewes determined afterwards that none should offer lesse than one of sixty and none should offer more than one of forty and the middle sort one of fifty and they called him who offered one of sixty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculus malus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculus bonus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculus inter utrumque the man with the evill eye or the covetous eye or the covetous man Prov. 23.6 eat not the bread of him who hath an evill eye that is of a covetous man and he who payed one of forty they called him the man with the good eye Ecclus. 35.8 Give the Lord his honor with a good eye and diminish not the first fruits of thine hand and he who payed one of fifty they called him the man with the middle eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obl●to magna This was called Tereumah Gedolah the great heave offering by way of excellency and they payed this not onely of things commanded in the Law but also of their oates Lentiles and fitches although these served not for the sustentation of man but onely in time of famine mine to satisfie their hunger yet they payed them and they payed also tithe of Anise and Mint which did grow in their gardens which our Lord doth not blame Matth. 23. for he addeth these things yee should have done all these because they were not determinated by the law they gave at least to the Priests the sixty part so they gave the sixty part of their wool in their Tereumah Gedolah to the Priest The Priests and Levites had the f●ee●ill offerings and the estimation of male and female and according to their abilitie and sexe Besides these first fruits which they were bound to pay they payed likewise free will offerings Levit. 7.16 So when they made a singular vow they were valued according to their age and according to their sexe Levit. 27.3.4 The estimation of the male from twenty yeare old even unto sixty was fifty Shekels of Silver after the Shekell of the sanctuary and the estimation of the female was thirty Againe from five yeare old to twenty the estimation of the male was twenty Shekels and of the female ten Thirdly from a moneth old to five yeares old the estimation of the male was five and the female was three Shekels of silver Fourthly if they were past sixty yeares and above the estimation of the male was fifteene shekels and of the female ten shekels Fiftly the poorer were valued after the valuation of the Priests according to their ability and all these came for the maintenance of the Priests So they had a part of things consecrated Levit. 7.35 Num. 18.13 The Levites had the tenth part of all the fruits which did grow in Israel then the Priests got Decimas Decima●um the tithe of the tithes from the Levites the husband man payed to the Levites the tenth of his whole encrease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decima prima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decima ex Decima and this was called Magnasar rishon the first tithe and the Levites payed out of this the tenth to the Priests which was the hundreth part of the husband mans increase Magnasar min Hamagnasar decima ex decima The third tithe was given to the poore and it was the ninth part of the whole increase Tobit 1.7.8 It was called Magnasar shani the second tithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decima secunda vel secundi anni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decima tertia vel tertij anni and in the first and second yeare this tithe was reserved by the husband man and either taken up to Ierusalem or else sold and put in mony that the Levite the widdow and the poore might eat of it there at the three great feasts and it differed nothing from the tithe of the third yeare but onely in the use as Maimony sheweth and every third yeare it was given to the poore but every first and second yeare it was given to the Priest and to the Levite and to the widdow and they did eate it before the Lord in Ierusalem by this we may perceive how the husband-man payed the ninth part of his whole increase every yeare Let us put this case The husbandman paid the most part of his increase a husband-man hath an hundreth and two logs of oyle of this he was to pay two to the Lord which was his Tereumah Gedolah and this was one of fifty and then ten to the Levites and nine of the hundreth to the poore for the second tithe so that of an hundreth and two logs he payed twenty and one which was the fift part of the hundreth and some more They had

the Sabbath 89 feast of Tabernacles why instituted 97. the feast of Trumpets 104 feast of collection 110. Female circumcised in the males 77. Flaminian Priests and their rites 81. G Garments of foure sorts 237 to take off the garment what it signified 71. Gentiles why the Court of the Gentiles left out in the second Temple 30. Gifts necessary for the Church of two sorts 231. God compared to a Prince 28. his table dinner and supper 29 hee beareth with man in many things 15 he workes not contrary to nature 152 his power twofold 209. Grave terrible in it selfe 259 the comforts against it 260. H Haire put for strength 81 Hand the right more excellent 220 of the situation at the right hand ibid. the left hand put for protection 221. Hanging a cursed death 162 Holy thing 155 what to devour holy things 156 holiest of all had diverse names 29 the censer left in it 48. Horne of prophesie what 114 with Rammes hornes they proclaimed the Iubile ibid I Ierusalem compassed with hils 19 called Sion and Moriah 21 called the midst of the earth 22 other Countryes take their denomination from the situation of it ibid it is taken for the City and people 232. Iesus whether any man may be called Iesus 219. Iewes opposite to the Gentils in their worship 76 taught many wayes 129 the forme of their vow 157 helpes for their judgements memories and affections 158. they adde to the Law of God 159 Ioshua called Hoshea 238 Iubile when proclamed 107 by whom 114 when it fell with the seventh yeere of rest 115 why it was appointed 119 when the first Iubile began ibid K Keyes foure sorts of keyes 152. Kid not to seeth a kid in the mothers milke 130. Kingdome Salomons Kingdome compared to the Moone 102. L Lampes how the Priest trimmed the Lampes 41. Land how it rested three yeeres together 117. Law ceremoniall abolished 171. a threefold use of it 174 Lawes morall positive divin● positive 194. Levites payed tith to the Priest 122 their liberall maintenance 123 124 125 Life long life annexed to al the commandements 131 how the life is in the blood 132 the shortnesse of it described 255 256 c. M Malefactor accursed 161 Man more unclean than any creature 250. Mary offered for herselfe and for her sonne 5. Meate offering see offering Ministers not to enter too soone 185 youthes not fit to be Ministers 186 not to seeke their owne praise 200. their greatest credit 201 their travels not alwayes lost 204 how they may bee guilty of the sinnes of the people 226. Miracles beget not faith 180 who desired miracles ibid. men not confirmed by by miracles 181 threesorts of miracles ibid. Moabites a filthy people in their worship 74 75. Moone the names of it 100. when the New Moone was kept ibid. it had no Sacrifice ibid. Why they kept the New Moone 101 diverse changes and courses of the moone 102 a threefold motion of it 103. N Name to impose a name a signe of Authority 219. Nazarites according to their age of three sorts 78 according to the time of two sorts ibid. not to drinke wine 79. not to touch the dead 80. whether the Nazarite or Priest more holy 80. not to shave their haire 81. Number plurall for singular 6 the Hebrew speake of themselves in the plurall number 226 number put for a few in number 255. O Offerings of diverse sorts 55 what offered in the meat offering 58 two sorts of meat offring 16 the meat offering put for all the Sacrifices 59 of the peace offering ibid the Priests part in it 60. the feast of it 62 a bad division of it ibid. the offering of Ielousie 64 sinne offring of twosorts 66 what sinne offering the Priests might eate 66 the trespasse offering 68. Olive trees in Zacharies vision what 40. Oyle in the Tabernacle pure oyle 40 it is called gold ibid P Passeover taken diversly 84 how it pertaineth to the fourth Commandement ibid. why eaten with unleavened bread 85 why with soure herbes ibid. Whether the Cup in it a Sacramentall Cup or not ibid. what things proper to the Passeover in Egypt and what proper to it in Canaan 86 seven memorable Passeovers ibid. Whether the Passeover a Sacrament or a Sacrifice 87 whether Christ kept it upon the Iewes day 89 why reckoned a lesse holy thing 248. Pentecost called the feast of weekes 93 it had but one holy day 95. Pharisees of two sorts 122. Phylacteries why the Iewes wore them 159 how they abused them 160. Pillars what they signified 29. Places twofold 7 some places for worship commanded some allowed 16 high-places taken in an evill sense 17 sinne to offer in the high-places after the Temple was builded 18. Preachers of three sorts 201 Priapus the god of the Moabites 74. Priest his portion in the Sacrifices 55 why hee got the shoulder 60 the breast 61 he might erre 64 the priests might weare no wooll in the Sanctuary 69 they were their girdle about their pappes 70 what Garments the Highpriest wore when he went into the holiest 75 Priests called Levites 122. Priesthood entailed to Levi 188 how long it continued in Aarons posterity ibid. how Eli had it 189 how it was promised to Phinehas ibid Prophesies when not to be taken literally 236. Purification of women 5 three sorts of purification 108. R Reckoning amongst the Iewes of three sorts 116. Remission under the Gospell farre above the remission under the Law 120. Rest of the seventh yeere 113 at what yeere it began ibid. at what time of the yeere ibid. see yeere Rod Aarons rod 178 rods were carried before the Tribes 179 S Sacrifice whether they might Sacrifice in other places than at the Arke or Tabernacle 16 three sorts of sacrificers before the Temple was builded 17. Sacrifice without blemish 52 it was changed when it was offered 53 salt joyned with it ibid the division of Sacrifices 55 the dayly Sacrifice 56 why called continuall ibid. the order in burning their Sacrifices 57 sacrifices according to the persons 64 no sacrifice for wilfull sins ibid. why but one sort of Sacrifice for all sinnes done wittingly 65 Gideons Sacrifice 16. Sacriledge compared to a snare 154 Gods judgements upon Sacrilegious men 154. Salomon his offering in Gibeon 17 his sacrificing in the middle of the Court 50 his throne 28 he made the Vessels of the Temple except the Arke 59 Sampson ceased not to be a Nazarite 81. Sanctificatiō twofold 85. Satan the order of his temptations 224 the manner of them 225 how hee dealeth with his owne Children and how with Gods Children 225. Seed the brother to raise up seed to the eldest brother 192 the woman raised up seed to her parents 195. Shewbread see bread Shoe the pulling off it twofold 206. Sinne offring see offring Sinnes done of ignorance and ignorantly 68 whether all sinnes remitted Simul Semel 239. Son foure sorts of sons 146 Stand to stand taken diversly 221. T