extreame some over-prodigally feast it the immoderate use of Tobacco taxed ibi Par. 10 Some are inhospitable in hospitality under pretence of devotion disliked Fol. 7 Par. 11 The meane in eating and drinking commended ibid. Par. 12 Mirth and Feasting practised on the Lords day in Tertullians time Fol. 8 Par. 13. Holy Hester her baaquet of Vine the brethren of Ioseph were temperate though the vulgar hath it Inebriati sunt cum eo Iosephs liberality and full table was not intepemrate or immodest ibid. Par. 14 Christ feasted on Sabbath dayes ibid. Par. 15 Ahashuerus his moderation and Law wished for to be in use Fol. 9 The Contents of the third Chapter Par. 1 DIvers were the prescribed Customes of the Passeover Fol. 10 Par. 2. Seven famous Passeovers mentioned in the old Testament the first in Aegypt the second in the Wildernesse ibid. Par. 3 The differences betwixt the first and second in Maimonides his judgement onely one of his differences proveth sound ibid. Par. 4 A true distinction of the particular Eremiticall Passeover of some uncleane from the generall Passeover in the Wildernesse also a distinction of both these from the Aegyptian Passeover ibid. Par 5. The Third Passeover under Ioshua Fol 10 Par 6 The Israelites for forty yeares eate no bread but Manna Fol 11 Par 7 Manna commended Fol ib. Par 8 The Israelites bought water and meate in their Peregrination but not bread nor Corne had they of the Nations till they came to the planes of Iericho though Masius seemeth to thinke they forbare onely to eate of the corne of Canaan Fol ib. Par 9 The fourth Passeover in the dayes of Samuel Fol ibid. Par 10. The deplorable estate of Israel when Samuel entred on the governement Fol 12 Par 11. Samuel reformed the Ecclesiasticall estate Fol ibid. Par 12. Reformation wont by former Precedents David concurred with Samuel Solomon followed Davids Will Nuncupative and received from him in writing what the Spirit had taught David David guided by his Seers by Samuel by Aaron Fol ibid. Par 13. All precedâ—ntiall reformation must be according to Gods first guidance David dwelt with Samuel Fol ibid. Par 14. Samuel dedicated things of worth to the enriching of the future Temple Fol 13 Par 15 Samuel one of the sacred Trium-viri Fol ibid. Par 16 Samuel governed the state politicke he was a circuiting or itinerant Iudge Fol ib. Par 17 The nice distinction of Latria and Dulia questioned Fol ib. Par 18 The Parliament of Mizpeh the sacred water Samuels burnt offerings accepted in likelihood about this time was the great Passeover kept Fol ib. Par 19 Samuel a King Priest and Prophet Fol 14 Par 20 Josephus defended against Salianus Fol ibid. The Contents of the fourth Chapter Par 1 IN the fifth great Passeover specialized to be kept by Hezekiah the unsanctifyed in part ate it and in the second moneth by dispensation divine and the Priests and Levites onely killed the Passeover Fol 15 Par 2 The Kings prayer accepted both for the uncleane Priests and people and the people healed at the good Kings prayer Fol ib. Par 3 A voluntary Passeover to supply the imperfection of the former Devotions halfe performed are to be renewed and quickned Fol 16 Par 4 The Priests and Levites prayers accepted of God for the people Fol ibid. Par 5 Religious thoughts must be produced into Acts. Fol ib. Par 6 In the sixt glorious passeover of Iosiah were most royall offerings both for the Pascha and also for the Cagigah which exceeded the offerings of Hezekiah Fol ibid. Par 7 Salianus against Vatablus both reconciled Fol ibid. Par 8 The Masters of the family killed the Passeover but the Priests slue the Festivall offerings Levites might not sacrifice without divine inspiration or great exigents any Levite might sacrifice the proper Passeover for his owne family or for the impure Fol 17 Par 9 In what sense Priests are said to prophane the Sabbath the Temple Sacrifices and Circumcision chase away the Sabbath Fol ib. Par 10 The seventh extraordinary great Passeover was fore-prophesied by Ezekiel but not accomplished till the returne from captivitie in the dayes of Ezra and Nehemiah Fol 18 The Contents of the fift Chapter Par 1 THe registred Passeovers of the New Testament Passeovers were duly kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome of the Feast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yearely The Ioseph and his spouse and thrice sacred Virgin observed the Passeovers thrice every yeare all males were to appeare before the Lord. Fol 19 Par 2 Maimonides his opinion who might stay at home Fol 20 Par 3 Maimonides in divers points erreth Fol ibid. Par 4 Calvin Misopineth It is unexpressed whether Christ were carried to the Passeover till he were twelve yeares old Some Children forwarder than others At twelve yeares of age Christ ascended Par 5 Divers reasons that Christ at twelve yeares of age tooke the Passeover he was a strict observer of the Law they came to the passeover principally for devotion None was ever so well prepared to receive as our Saviour Fol 20 Par 6 The second Passeover which the New Testament recordeth Christ to have honoured with his passeover was eighteene yeares after then Christ cast out buyers and sellers out of the Temple and did many miracles which Nocodemus beleeved and the Galileans Christ then received the Passeover though so much be not expressed the confession of the Jewes that Christ strictly observed their Passeovers Fol 22 Par 7 The next yeares passeover is pointed at Joh 5.1 after this there was a Feast of the Jewes Melchior Canus reproved Zeppers distinction of feasts amended Fol ib. Par 8 Holy daies appointed by the Church are sanctified by God to God the Feast of Purim from Hamons magicall Lots allowed Queene Hesters decree confirming the ordinance of the Jewes the feast of the dedication was of mans appointment our most heavenly Saviour honoured it with his presence words and workes What and of what this Dedication was Zepper doth ill confound Encaenia with Renovalia Fol 23 Par 9 He is too strict against Encaenia or feasts of Dedication All dancing is not forbidden Encaeniare knowne to be all one with novam vestem induere Revels or Feasts for the Dedication of our Churches lawfull and ancient the lawfull prescriptions for this point wise and holy Fol ibid. Par 10 Maldonat his insolencie taxed Canus and Cajetan confuted by Pererius Fol 24 Par 11 The Feasts of the Jewes mentioned Joh. 5.1 was not the Penticost nor the Feast of Tabernacles but the Passeover Fol 25 Par 12 Pererius is too vehement and confuted Fol ibid. Par 13 The next Passeover Christ went not to Hierusalem the lawfull reason thereof the Jewes come to him because he came not to them Fol ibid. Par 14 Sacraments upon exigents may be deferred Fol 26 The Contents of the sixt chapter Par 1 IN what manner Christ kept his last passeover
and second in Maimonides his judgement onely one of his differences proveth sound 4. A true distinction of the particular Eremiticall passeover of some uncleane from the generall Passeover in the Wildernesse also a distinction of both these from the Egyptian Passeover 5. The third Passeover under Ioshua 6. The Israelites for fourty yeares eate no bread but Manna 7. Manna commended 8. The Israelites bought water and meate in their Peregrination but not bread nor Cornâ—â—ad they of the Nations till they came to the planes of Jericho though Masius seâ—meth to thinke they forbare onely to eate of the corne of Canaâ—n 9. The fourth Passeover in the dayes of Samuel 10. The deplorable estate of Israel when Samuel entred on the governement 11. Samuel reformed the Ecclesiasticall estate 12. Reformation went by former Praecedents David concurred with Samuel Solomon followed Davids will nuncupative and received from him in writing what the Spirit had taught David David guided by his Seers by Samuel by Aaron 13. All Praecedentiall reformation must be according to Gods first guidance David dwelâ— with Samuel 14. Samuel dedicated things of worth to the enriching of the future Temple 15. Samuel one of the sacred Trium-viri 16. Samuel governed the state politicke he was a circuiting or itinerant judge 17. The nice distinction of Latria and Dulia questioned 18. The Parliament of Mizpeh the sacred water Samuels burnt offering accepted in likelyhood about this time was the great Passeover kept 19. Samuel a King Priest and Prophet 20. Josephus defended against Salianus PAR. 1. THe third question succeedeth what the Iewes were wont to observe at their eating of their Passeover That there were divers usances appointed at the eating of the Passeover is evident a Numb 9.3 Num. 9.3 In the foureteenth day of this moneth at even ye shall keepe the Passeover in his appointed season according to all the Rites of it and according to all the ceremonies thereof ye shall keepe it PAR. 2. BEfore I descend unto the particulars by precept I wish you to consider what was observed in seven famous Passeovers which are specialized in the old Testament and in divers also of the new Testament The first Passeover was in Egypt set downe at large Exod. 12. of which more conveniently hereafter the second Passeover was in the Wildernesse b Numb 9.5 Num. 9.5 There were some defiled by dead bodies ver 6. And were kept backe that they might not offer an offering of the Lord in his appointed season and by especiall direction of the Lord the uncleane by reason of a dead body or one in a journey afarre off were to eate the Passeover the foureteenth day of the second moneth ver 10 11. The reason why they were put backe was because the defiled by the dead were uncleane seven dayes c Num. 19.11 Num. 19.11 And the uncleane were forbid to eate of holy things d Levit. 7.20 Levit. 7.20 as after also appeared by the Dialogue of Ahimelech with David e 1 Sam. 21.4 1 Sam. 21.4 PAR. 3. THe second generall Passeover differed from the first Mosaicall in three poynts saith Maimonides whereas in the first Passeover there must be no leavened bread in the house f Exod. 12.15 Exod. 12.15 And they were not to carry forth ought of the flesh abroad out of the house ver 46. And both cleane and uncleane did take it as in such a promiscuous great multitude and in so great an hurry and haste without miracle some men and women were uncleane for there were about sixe hudred thousand men besides women and children g Exod. 12.37 Exod. 12.37 In the second saith he they might have leavened bread in the house they might carry it out of the house though he hath no proofe for these two points as hereafter more at large they might not keepe it in uncleannesse which last passage is evident h Numb 9.6 Num. 9.6 PAR. 4. THe particular Passeover of the uncleane when they were in the Wildâ—rnesse is not discerned to vary from the generall in ought but that the generall Passeover was kept in the first moneth and the particular in the second moneth these Eremiticall Feasts both of them had another eminent distinction from the first great Passeover at their Exodus viz. that the unleavened bread of these two was made of Manna and in the Aegyptian Passeover their unleavened bread was of common come onely of which see the proofe in the next passeover PAR. 5. THe third remarkeable passeover was under Joshuah the holy Sacraments themselves being wholly omitted during their Itinerary not of Circumcision onely but of the Passeover that being but once generally celebrated namely the yeare following which was in the first moneth of the second yeare a Num. 9.1 Num. 9.1 Thirty-nine yeares after Joshuah at their passing over Iordan by Gods appointment re-established them b Iosh 5.10 Josh 5.10 Those sacred ceremonies were not dead but onely slept PAR. 6. THe unleavened bread with which they are the Passeover the fourettenth day of the moneth at even in the plaines of Iericho was of Manna as the second great Passeover was for they did eate of the old corne of the Land on the morrow after the Passeover unleavened cakes and patched corne in the same day ver 11. and the Manna ceased on the morrow after they had eaten of the old corne of the Land neither had the children of Israel Manna any more ver 12. That the Israelites in their peregrination were willed to buy water and meate of the Edomites for money is proved c Deut. 1.6 Deut. 2.6 But they were not commanded neither needed they to buy corne of them for Manna supplyed the roome of it and was better then Corne and the best flower of Wheate PAR. 7. VVHen the partiall and gluttonous mutiners said in a contemptuous loathing d Num. 11.6 Num. 11.6 There is nothing at all besides this Manna before our eyes as it proveth by their owne confession they had no other Corne but Manna so though their rebellious murmuring had not broke forth God himselfe testifyeth e Deut. 29.5 Deut. 29.5 I lead you fourty yeares your cloathes and shooes are not old ye have not eaten bread nor drunke Wine or strong drinke and the divine estimate judgeth better of it witnesse these Eulogies f Neh. 9.15 Neh. 9.15 God gave them bread from Heaven for their hunger and g Psal 78.23.24 Psal 78.23 God commanded the clouds from above and opened the doores of heaven and ver 24. God rained downe Manna upon them to eate and gave them of the Corne of Heaven and ver 25. Man did cate Angels food as made by the power of God and ministery of Angels PAR. 8. THe moderate h Masius is Iosh 5.12 Masius on Josh 5.12 Inclineth that the Israelites abstained it not from other bread yet from the bread of Canaan till they were Circumcised and till they had kept the
Passeover that they abstained from the bread of Canaan till then is out of doubt they could not eate it till they came toward the borders of Canaan and about that time Manna ceased but the place of i Deut. 29.5 Deut. 29 5 Joyned with Deut. 2.6 seemeth to me demonstrative that they are no corne at all of any other Nations till they came to the plaine of Jericho PAR. 9. THe fourth great Passeover k See 2 Chro 35.18 recorded though questionlesse betweene Joshua and Samuel many more were observed if probability may take place was in the dayes of Samuel at Mizpeh l 2 Kin. 23.22 2 King 23.22 Surely there was not holden such a passeover as Josiah kept from the dayes of the Iudges that judged Israel over whom Samuel was the last Judge nor in all the dayes of the Kings of Israel or Judah consider the change of the phrase there was none from the dayes of the Iudges nor in the dayes of the Kings of Israel or Iudah and then we may both fairely conclude for the negative that no King of Judah or Israel kept so great a passeover as Iosiah's was and affirmatively that in the dayes of the Iudges such an one was kept and lest you might stagger or be uncertaine it is expressely deâ—ermined m 2 Chro. 35.18 2 Chron. 35.18 There was no passeover like unto that which Iosiab celebrated from the dayes of Samuel the Prophet whence conjecturally we may inferre that in the dayes of Samuel there was a most famous passeover equall to Iosiah's if not superiour and in likelihood it was at Mizpeh PAR. 10. A Farther enquiry may perhaps delight you of Israels estate at that time a Iosh 18.1 Iosh 18.1 all Israel assembled together at Shiloh and set up the Tabernacle of the Congregation there Ioshua being President Shiloh was Gods place where God set his name at first b Ier. 7.12 Ier. 3.12 And the Arke was in Shiloh and there settled till the sinnes of Eli and his sonnes made it errant so God forsooke the Tabernacle of Shiloh c Psal 78.60 Psal 78.60 Whereupon all things went to wracke the Philistines overcame Israel in battaile the Arke in which they trusted being sent for from Shiloh did not helpe but the Israelites were againe overthrowne the Arke was taken the high Priest brake his necke his children dyed suddaine and violent death's the Tabernacle was separated from the Arke if not destroyed Rulers Priests and people sinfull a very anarchy was in Iacob and that which was worst of all God was offended with them PAR. 11. IN this deplorable estate Samuel entreth on the governement and first for the Ecclesiasticall estate he brought it into good order for d 1 Chro. 9.22 1 Chron. 9.22 Samuel Samuel the Seer was ordainer and founder of Rules and Orders for the Levites in the set offices though David be mentioned as joynt-reformer with Samuel and named in the first place before him as Kings are above Priests yet if David had not followed his advice it would never have beene said David and Samuel did order it PAR. 12. IT is true that every latter reformation of Religion went by former precedents King Iosiah said e 2 Chro. 35.4 2 Chron. 35.4 Prepare by the houses of your Fathers after your courses according to the writing of David King of Israel and according to the writing of Salomon his sonne Againe f 2 Chro. 29.25 2 Chron. 29.25 The Levites were set in the house of the Lord with Cymbals Psalteries and Harpes according to the commandement of David and of Gad the King Seer and Nathan the Prophet as the Lord commanded the song began with the Trumpets and instruments ordained by David ver 27. And they sang prayses to the Lord with the words of David and of Asaph the Seer ver 30. This was in Hezekiahs Passeover Salomon before them ordered the sacred things in the Temple he did not order those things by his owne will but by the last words of David Ecclesiasticall affaires were ruled as you may discerne if you compare g 1 Chro. 23.27 1 Chro. 24.3 1 Chron. 23.27 with 1 Chron. 24.3 And he was instructed for the building of the house of God h 2 Chro. 3.3 2 Chron. 3.3 Neither was Salomon ruled by Davids mouth-speech alone but David gave to Salomon his sonne the patterne of the porch and other particulars i 1 Chro. 28.11 1 Chron. 28.11 And the patterne of all that he had by the Spirit ver 12. Whence justly resulteth that David had especiall divine Revelations from God and it is likely that from the day of the first unction by Samuel when it was said k 1 Sam. 16.13 1 Sam. 16.13 The Spirit of the Lord came upon David from that day forward that he made divers of these gracious and divine Psalmes and tooke on him the extraordinary thoughts of heavenly things yea David himselfe framed the services of the Levites according to their manner under Aaron their Father as God commanded him l 2 Chro. 24 19 2 Chron. 24.19 PAR. 13. THus winding up from the bottome to the to ppe all true reformation must rest in him from whom all order did spring that is God As in the making of the Tabernacle there was nothing left to the invention of Moses m Exod. 25.9 Exod. 25.9 According to all that I shew thee after the patterne of the Tabernacle and after the patterne of all the instruments thereof so shall ye make it Which is re-confirmed in the New Testament For see saith God that thou make all things according to the patterne shewed thee in the Mount a Heb. 8.5 Heb. 8 5. So out of doubt David had his patternes to follow I named before the Spirit which taught him and the direction of his Seers and Prophets with whom he conversed and the example of Aaron Last of all I say that I may returne from whence I digrested it would never have beene said that David and Samuel ordered such and such things if David had not rather followed Samuels patterne or directions then Samuel Davids For Samuel was the ancienter both man and Iudge and Prophet yea a knowne Prophet of the Lord unto whom in trouble David resorted in private b 1 Sam. 19.18 1 Sam 19.18 And both he and Samuel went and dwelt at Naioth in Ramah and were both together ver 22. When it is likely he received instructions from Samuel concerning the future Temple PAR. 14. FOr most certaine it is that Samuel the Seer had dedicated divers things of worth which were employed on the enriching of the Temple c 1 Chr. 26.28 1 Chron. 26.28 When David was but in the poore fortune of a Reversioner and it is as certaine that David and Samuel ordered divers things d 1 Chro. 9.22 1 Chron. 9.22 as I said before Yea it is added to good purpose Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samuel
videns Samuel the Prophet both to distinguish him from other Samuels who were not Prophets if any such men were and to intimate that his joynt-reformation with David was determined and agreed on before hand with a divine consent flowing from the spirit of prophecy PAR. 15. IN somuch that Samuel is counted one of the Trium-viri e Psal 99 6. Psal 99.6 which were the great instruments of Gods glory in Sion whom the Lord answered when they called on him nor can any wise Christian thinke but Samuel who in expresse termes is said to order the porters f 1 Chro. 9.22 1 Chron. 9.22 Had farre greater care of greater matters Thus much for the state Ecclesiastique which Samuel reduced to good order as a Seer PAR. 16. SEcondly for the state Politique which he governed as a Iudge when in his Circuites which he yearely kept as a Judge Itinerant to Bethel Gilgal and Mizpeh he had spoken unto all the house of Israel g 1 Sam. 2.3 1 Sam. 2.3 And counselled them to put away the strange gods and Ashteroth from among them and to prepare their hearts and serve God onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint PAR. 17. NOw to shew that both dulia and latria belong onely to God and that the distinction is over nice and over-valued Christ saith to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the Israelites had done so ver 4. Then Samuel bad them gather all Israel to him and promised to pray for them PAR. 18. VVHereupon a dyer or parliament was gathered at Mizpeh ver 6. The people drew water and powred it out before the Lord though they drew it perhaps to drinke as thirsty men for it was no Sacrifice yet being drawne they would not drinke but powred it before the Lord as David did his longed-for water h 2 Sam 23.16 2 Sam. 23 16. c. They abridged their owne desires thwarted their owne appetites certainely they fasted and confessed their sinnes then also did Samuel offer a burnt offering wholly unto the Lord and Samuel cryed unto the Lord and the Lord answered him ver 9. To which place the Psalmist alluded i Psal 99.6 Psal 99.6 yea but what is all this to the Passeover of Samuel or where did Samuel keepe the Passeover I answer that in all probability it was about this time the offering of a sucking Lambe wholly for a burnt offering might be no hinderance but that both he and all the Israelites might keepe a great Passeover before at or after this great reformation though it be not described for other reformations of Joshuah Hezekiah Iosiah were accompanyed with receiving a solemne Passeover and so might this I am sure a Eccle. 46.14 Ecclesiasticus 46.14 It is said of Samuel that he judged the congregation by the Law of the Lord and that in all causes saith Tostatus PAR. 19. THough the causes concerning the divine Law belonged to the high Priest yet some unusuall priviledge was granted to Samuel who was both a Levite and a Prophet and an extraordinary Priest saith the great Salianus in his Annals let me adde that he was a judge also and that the Iudges had a regall power Samuel being herein a Type of Christ a King Priest and Prophet Lastly let the words before cited have their due consideration b 2 Chro. 35.18 2 Chron. 35 18. There was no Passeover like to that of Josiahs from the dayes of Samuel the Prophet and though we cannot punctually say it was in such a yeare of Samuel yet this resultance is unforced and may runne among the likely ones In the dayes of Samuel the prophet there was a passeover like to Josiahs PAR. 20. I Cannot omit that c Iosephus l. 10. c. 5. Iosephus agreeth with the Scripture in sense A Prophetae Samuelis temporibus in hunc usque diem saith he of Iosiahs passeover nulla talis festivit as celebrata fuit he hits upon an excellent reason quia tum omnia juxta praescriptum legum antiquas consuetudines peragebant which words as cited by Salianus may have reference to the dayes either of Samuel or Iosiah Salianus churlishly finds fault with Iosephus as if he accused of Sacriledge and of breaking Lawes and neglecting ancient customes in the greatest Festivity and Sacrifice both Hezekiah Iosaphat Asa Salomon and David himselfe yet Salianus himselfe both supinely passeth over the passeover of Samuel inhering in smaller matters and doth not observe that Iosephus hitteth exactly the Scripture straine namely not so much accusing others of Sacriledge neglect or contempt or any positive mischiefe as saying in a comparative reference that upon reformation there was no passeover every way so absolute as Iosiahs passeover was since the great passeover in the dayes of Samuel Nulla talis Festivit as which words of his may Commodo sensu be well expounded no passeover since Samuels was ever so reall and exquisite for substance manner and matter and so perfectly circumstantiated which the Scripture before Iosephus fully declared And so much for the fourth great passeover which would not have beene omitted by all writers for the place thereof if it could have beene necessarily and demonstratively proved from hence but indeed the argument is onely probable not apodicticall or necessary and yet I thought fit to enlarge this poynt because some matters momentuall are couched in it and divers things conjoyned which lay scattered and therefore not usually observed as parts of one history The Prayer MOst gracious Father thine especiall love to us hath vouchsafed to ingirt and encompasse us thy servants of great Britaine not more with the Ocean than with a Sea of prosperity and gladnesse here is no leading into captivity no complayning in our streetes peace is within our walls and plenteousnesse within our palaces the breath of our nostrils the light of our Israel is upheld and comforted by thee his most gracious spouse his most fruitefull Vine brancheth forth joy for the present and manifold stronger assorances for the time to come Most heartily we blesse thee for this thy mercy and humbly desire the continuance of it upon our most Sacred Soveraigne and upon his most gracious Queene Vpon our most hopefull Prince and royall Progeny and upon us by them for the mediation and merits of thy beloved onely Sonne in whom thou art well-pleased even Iesus Christ our onely Advocate and Redeemer Amen CHAP. IV. The Contents of the fourth Chapter 1. In the fifth great Passeover specialized to be kept by Hezekiah the unsanctifyed in part ate it and in the second moneth by dispensation divine and the Priests and Levits onely killed the Passeover 2. The Kings prayer accepted both for the uncleane Priests and people and the people healed at the good Kings prayer 3. A voluntary Passeover to supply the imperfection of the former Devotions halfe performed are to be renewed and quickened 4. The Priests and Levites prayers accepted of God for the people 5.
to thinke it was not meant of his Chariot but is meant of his bed the Hebrew word Aphirion being no where else in Scripture affordeth conjecture to many interpretations Kimchi and Jarchi S. Ambrose with others expound it per Thalamum aut lectulum a bed others reade Conopaeum or conopium of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Canopie most certaine it is that Salomon had most choyse costly and curious Bed-ornaments in so much that the comeliest and fairest among women Cant. 7.8 was compared to the Curtaines of Salomon Cant. 1.5 After this Abasuerus perhaps imitated Salomon for at his feast were white greene and blew hangings fastned with cords of fine linnen and purple to silver rings and pillars of marble the beds were of gold and silver upon a pavement of red and blue and white and blacke marble Est 1.6 The representative whore in Ezekiel sate upon a stately or honorable bed Ezek. 23.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedisti in lecto pulcherrimo as Vatablus rendreth the 70. sedisti super lectum honorabilem as hee rendreth the Hebrew and expoundeth all thus In thoro egregio vel pulchro benè ornato inclyto which the common whore interpreteth Prov. 7.16 saying of her selfe I have decked my bed with coverings of tapestry with carved workes with fine linnen of Aegypt and she perfumed also her bed ver 17. This was long before Romulus was borne and therefore if the Jewes in our blessed Saviours time were so excessive in their chamber and bed-ornaments they borrowed not those fashions of the Romanes which themselves used long before but the Romanes imitated the luxurie and prodigality of the Iewes and other Easterne Nations PAR. 5. I Might spend much time if I reckoned up all that may be said either of the womens aboundant cost in adorning their Idolls or of the sacred attire of the Levites Priests and especially the High-priest and the Tabernacle briefely thus 2 King 23.7 In the house of the Sodomites women wove hangings for the grove Ezek. 16.16 Of thy garments thou didst take and decke the high places with divers colours Thou takedst thy broydered garments and coveredst Images Ezek. 16.8 The Idolaters cloathed their Images with blew and purple Ier. 10.9 yea silver spread into plates is brought from Tarshish and gold from Vphaz the worke of the workeman and hands of the founder Tenues subtiles bracteae seu crustae inducurtur ligneo simulacro quibus imbracteatur that is their woodden Images are curiously over-laid and embellished with gold foyle that I may speake in the phraize of Ammianus Marcellinus concerning sacred ornaments Aarons holy garments were for glory and beauty Exod. 28 2. so were the garments of his sonnes verse 40. made and wrought by all that were wise-hearted whom God had filled with the spirit of wisedome vers 3. At the making of the Tabernacle they offered gold silver and brasse blew purple and scarlet Exod. 25.3 c. see Exod. 39 2. c. and they made the tabernacle with ten curtaines of fine twined linnen and blew and purple and scarlet with Cherubims of cunning worke Exod. 26.1 And not onely the doore but the very Court of the Tabernacle was inclosed with rich broad and long hangings Exod. 27.9 c. And for the very gate of the Court shall be an hanging of 20. Cubites of blue and purple and scarlet and fine twined linnen wrought with needle-worke Moses used purple and scarlet wooll to besprinkle things sacred or to make them sacred Heb. 9.19 PAR. 6. BUt I descend to the wearing apparell of the Jewes the Jewes had varietie of apparell I thinke I may say above other Nations fitted to all occasions 1. For gifts 2. For appearance in publique 3. For disguise 4. For Mortification 5. For feasting 6. For severall ages and degrees in wonderfull plenty 1. Joseph gave Benjamin five changes of rayments Gen. 45.22 Naaman brought with him as a present ten changes of rayments 2 King 5.5 2. Iosephs garment was changed and he shaved himselfe when he appeared before Pharaoh Gen. 41.14 And Pharaoh arrayed Ioseph in vestments of fine linnen or silke ver 42. So Daniel was cloathed with Scarlet by Belshazzar his Command Dan. 5 29. and Mordecai was cloathed with the royall apparell which the King did weare Est 6.11 3. Saul had rayment for disguise 1 Sam. 28.8 and Ieroboams wife in all likehood 1 King 24.2 the widdow of Tekoah put on a new mourning apparell 2 Sam. 14.2 when she undertooke to be a curious Masker 4. In sorrow squalid apparell was used Zech. 3.3 Ioshuah the high-priest was cloathed with filthy garments and God promised him saying I will cloath thee with change of rayment David lay all night upon the earth 2 Sam. 12.16 and afterward changed his apparrell and came into the house of the Lord and worshipped ver 20. In adversity also many lay in sacke-cloath and ashes Est 4.3 c. Cloath of sackcloath was worne in dayes of tribulation Revel 11.3 Yea it was next their very skinne Iob 16.15 I have sowed sackecloath upon my skin penitents sate in sacke-cloath and ashes Luke 10.13 Iacob rent his cloathes and put sackecloath upon his loynes Gen. 37.34 Hierome Epist ad Lucinium fol. 69. literâ 〈◊〉 saith ego insignia paupertatis quotidiana symbola id est signa poenitentiae tibi sorori tuae nisi quatuor Ciliciola apta proposito usibus vestris that is I have sent thee and thy sister 4. hayre-cloathes or Sacke-cloathes the ensignes of poverty and liveries of dayly pennance fit for your use and purpose for hayre-cloth or sacke-cloath was the induments of penitents 5. Eccles 9.8 Let thy garments be alwayes white saith Salomon where he speaketh of times of joy and feasting as appeareth both by the precedent and subsequent verses be alwayes neate handsome cleanely but especially at mirth and feasting alwayes white not alwayes white as whitenesse is opposed to blackenesse but as white is taken for well-coloured shining exquisite and is contra-distinguished to base beggerly sordid or foule Salomon had linnen yarne brought out of Aegypt the Kings Merchants received the linnen yarne at a price 2 Chro. 1.16 So that they might frame the cloth according to their owne desires other phrases are used Iam. 2.2 c goodly apparell and gay-clothing is contra-opposed to vile rayment Philo lib. 2. de vit â Contemplativâ saith the Iewes are wont to feast in white apparell which in likelihood they practised from the cited place of Salomon yea saith Philo the very attendant waiting-boyes at those their feasts were tenuissimas candidissimas praecincti tunicas clad in very thin and white garments anteriore parte ad genua demissas posteriore ad poplites the fore part reaching to the knees the hinder part to their hammes The Lord threatneth in the day of his Sacrifice which was commonly a day of feasting to punish such as are cloathed with strange apparell Zeph. 1.8 which may be well interpreted of
the praposition Thirdly from the Pronoune Affix which is rendred Him and fourthly from El betokening God I have asked him of God and how is Samuel to be called a God as the Iewes say from this his name When hee was called Samuel because I had asked him of the Lord as his Mother said 1. Sam. 1.20 is all that is asked of God and obtained from God God himselfe But setting aside uncertaine nicities of the Iewes this I say Wee have many more proofes both from Scriptures and the Rabbins themselves that the Messiah was to be God besides the firme argument from the word Emmanuel Secondly I say There was a maine difference betweene our glorious Saviour and his Mother and betweene Hannah the Mother of Samuel and himselfe For Hannah was married and had long and much company of her husband and was beloved of him more then the fruitfull Peninnah 1. Sam. 1.5 And no Rabbin ever held Samuel to be a God whose Father and Mother were so notably knowne which much varieth the case betweene the two children The rather also because the spirit of God by the Iewes confession set the name of Emmanuel upon Christ But Hannah or Elkanah on humane consideration entituled the child Samuel PR 6. BUt their more particular belchings against Christ and his Mother are in shew more pithy sharp-pointed vivid and specious unto any ignorant man or ill-affâ—cted unto Christ whilst thus they object as it is in the first Chapter of Saint Matthew in Hebrew and the Annotations of Munster on it saying Quale novum est quod puella fit gravida juxta morem universae terrae per copulam viri What new thing is this That a Virgin should bee with child by copulation with a man according to the manner of all flesh And thus againe they rave in Munsters Annotations on the second chapter of Saint Matthew Si juxta verba vestra natus est Christus sine patre quare ostendit vim suam in filia tredecum annorum quae apla erat conceptui partui Potius ostendere debuit potentiam suam in sâ—liatrium aut quatuor annorum quae non est apta conceptui tunc potuisset mundus cognoscere signum illud novum est a saeculo inauditum If according to your own words Christ were borne without a Father Why did he shew forth his power in a daughter of thirteene yeeres of age which was apt for conception and child bearing He ought rather to have shewed his power in a daughter of three or foure yeeres old which was not apt for conception And then might the world have knowne that New-Signe which was not heard of from the beginning of the world Munster saith hee answered the Iewes in Hebrew Abunde magnum signum esse Nasci de Virgine juxta Propheitam illam Esaiae Ecce Virgo impregnata pariet filium It is a wonder strange enough to bee borne of a Virgin according to that Prophecie of the Prophet Esaiah Behold a Virgin shall conceive and beare a sonneâ— Let me enlarge his too concise answer thus or rather to declare mine owne answer to the blind-folded yea blinde Iewes Shall Christ bee borne according to the fancies of man or according to the will of God What Christ said to them I wish they would observe Iohn 5.39 Search the Scriptures and they are they which testifie of mee The very manner of his suffering and resurrection was fore-prophesied Luk 24.46 Thus it is written and thus it behoved Christ to suffer And All things must be fulfilled which was written in the law of Moses and in the Prophets and in the Psalmes concerning mee vers 44. especially concerning Christ's Incarnation and his Birth All this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a Virgin shall be with child and shall bring forth a Sonne and his name shall be called Emmannel which being interpreted is GOD WITH VS Mat. 1.22 23. vers I resume mine old Quaere and turne it into this Thesis Christ was not to be borne according to the humerous discourses or partiall reason of man but according to the Scriptures and the fore-running prophesies dictated unto holy men by God himselfe This is a ground worke on which both Jewes and Christians do build and is confessed by all The deniall of this Thesis preferreth mans judgement before the wisedome of God and floting imaginations of silly ignorants before the stable power and perfection of Holy Scripture Let us now assume But the Prophets no where foretold that Christ was to be borne of a young Girle or child of three yeares or foure as the Jewish argument would enforce But the heavenly inspired Scriptures did fore-divine that Christ should be borne of a Virgin of ripe years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a woman fit for so great a worke rather than an unfit infant Let us come to the Prophet Ieremy 31.22 Foemina circundabit virum A woman shall compasse a man Nekebak with Koph is not taken any where pro puellula for a young wench of three or foure yeares of age but for a female of ripe yeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nekebah foeminam woman in adulta viz. aetate in a ripe age Gen. 1.27 If a man would reason against God according as the Jewes doe against both him and Christ One might say It had beene a great wonder indeed if Adams wife had beene but three or foure yeares of age and had brought him forth children But we may more truly say concerning both Eve and the blessed mother of our Lord Gods will was his law what he decreed was performed what was performed was best of all what God spake before by his holy Prophets must be accomplished however the folly of man would seeme to project better courses Whereas the Jewes object God hath created a new thing in the earth A woman shall compasse a man and most carnally and cursedly say Is this a New thing for a woman to be with child It is the ordinariest and commonest matter in the world I answer These obstinate Jewes consider not that the novelty consisteth not in this that a woman was with child but this was the greatest new thing in the world that a virgin without the helpe of a man should be with child Adam came into the world without the helpe either of man or woman Eve of a man without any ayde from any woman other men not without the helpe both of man and woman The Newest thing the greatest wonder was Christ was to come and did come of a pure Virgin without the helpe of Man PAR. 8. A Second Prophet divinely describeth him calling him the stone that was cut out without hands Dan. 2.34 that was cut out of the mountaines without hands v. 45. a stone he is called otherwhere a living stone 1 Pet. 2.4 A chiefe corner stone elect and pretious a tryed stone a sure foundation Esay 28.16 Christs holy mother