Idols as he ascended by degrees so the admonitions did grow by degrees from justice to haue a care of religion and as the Iewes had Psalmos gradnum Psalmes of degrees which they sang when they ascended to the Temple so these were admonitiones graduum that he should not pervert justice that he should absteine from Idolatrie that he should not plant a groue nor erect a pillar for Idolatrous worship and that he should not sacrifice to Idols The twelue Princes of Israel sat round about this throne and Christ alludeth to this forme Allusion yee shall sit upon twelue thrones judging the twelue tribes Luk. 22.30 A comparison betwixt Salomon and Christ Now let us compare Salomon with Christ First in their name Salomon was jejidia beloved of God but Christ was the onely beloved sonne of his Father Secondly in his anointing Salomon was onely anointed and all the rest of his brethren secluded from the Kingdome but we are anointed by Christ and receiue grace for grace from him Ioh. 1.16 and are made coheires with him Rom. 8.17 in his Kingdome here is a greater than Salomon Thirdly Salomon was crowned his Father being aliue here was Leo catulus Leonis the Lyon and the Lyons whelp so Christ thought it not robbery to be equall with the Father and to reigne with him Phil. 2.6 here is a greater than Salomon Fourthly Salomon was obedient to his Parents so Christ Ioh. 8.49 I honour my Father that is my heavenly Father and he went home and was obedient to his Parents Luk. 2.51 Here is a greater than Salomon Fiftly by Salomons mariage friendship was made up betwixt Egypt and Israel but Christ marrying his Church friendship is made up betwixt God and man here is a greater than Salomon Sixtly in the extent of his Kingdome Salomons Kingdome reached but from the Mediterran Sea to Euphrates but Christs Kingdome reacheth to the ends of the earth Psal 2.8 I will giue thee the ends of the earth for a possession here is a greater than Salomon Salomon exceeded all the Princes of the world in riches but in Christ are hid all the treasures of wisedome and knowledge Col. 2.3 here is a greater than Salomon Let us compare Salomons pietie and Christs Christ and Salomon compared in pietie Salomon built the Temple but Christ was both the Temple Priest Sacrifice and Altar Salomon offered an hundreth thousand Bullockes but Christ offered a greater Sacrifice even himselfe upon the Crosse here is a greater than Salomon The Kings of the earth were subject unto him but Christ Revel 17.14 had written upon the hemme of his garment Rex regum Dominus dominantium the lowest thing which is in Christ is aboue all the Princes of the earth here is a greater than Salomon When Salomon went to the Temple he had foure and twentie thousand to guard him with their Targets out of Libanus 1 Chro. 27.1 and 2 Chro. 11.12 and when he went to bed he had threescore valiant men about him of the valiant of Israel Cant. 3.7 But Christ hath ten thousand times ten thousand and thousands of thousands of Angels attending him Revel 5.11 here is a greater than Salomon Let us compare them in their wisedome Salomon for his wisedome had a large heart like the sand of the sea Christ and Salomon compared in wisedome 1 King 4.29 Obserue his wisedome in deciding the matter betwixt the two women 1 King 3. the thing was done in the night there were no witnesses no probable conjectures favouring the one more than the other the allegations of the Mothers both alike no difference betweene the childrens age Salomon gathered that shee was the mother who had the bowels of compassion towards the infant Counsell in the heart of man is like deepe waters but a man of understanding will draw it out Pro. 20. 5. Salomon by his understanding drew out here who was the mother of the living childe but he must haue some meanes whereby to know this but Christ to whom darkenesse is as light he seeth the secrets of the heart and all things are naked before him Heb. 4.13 here is a greater than Salomon His Iustice in punishing Ioab and putting Abiathar from the Priesthood but Christ shall put downe all his enemies and purge his Church of hirelings Mat. 21.12 here is a greater than Salomon Lastly all the earth shall be blessed in Salomon When the Iewes blesse any man they pray for him after this manner Beneficus sit tibi Deus ac liberalis ut praestitit se erga servum suum Salomonem this was but fulfilled in type in Salomon but the truth was fulfilled in Christ Esa 65.16 He who blesseth himselfe on the earth shall blesse himselfe in the God of truth he concludeth this Psalme for Salomon Amen Amen Psal 72.19 Salomon was not he that could effectuate the prayers of the Church but Christ is that true and faithfull witnesse who is yea and Amen Revel 3.14 Quest Arguments prooving Salomons repentance Salomon being such a vive type of Christ whether might he haue beene thought to haue beene a reprobate or not Answ He cannot be thought to be a reprobate for first Reason 1 He was the Penman of the Holy Ghost they were holy men Luk. 1.70 As he spake by his holy Prophets Reason 2 The Lord heard Salomons prayer and accepted of his sacrifices 1 King 3.6 which he never did in any oblation of the wicked Esay 1.11.12.13 so Ioh. 9.31 We know that God heareth not sinners See Pro. 15.8 that is Impenitent sinners Reason 3 Thirdly He is set downe as an example of Imitation 2 Chro. 11.17 Rehoboam in the first three yeares of his Raigne followed the footsteps of David and Salomon hence it followeth Salomon set downe as an example of good that Salomon being set downe as an example of Imitation for good that he died a penitent and reconciled to God and as the evill beginnings of Manassch discommended the evill end of Ammon so the good beginnings of Rehoboam commended the good end of Salomon When the Kings of Iuda and Israel are set downe for examples these Rules are to be observed Rules to be observed concerning examples First when the wicked father liueth in his sinnes and Regula 1 dieth in his sinnes and his sonne is said to walke in his wayes and follow his example then the bad sonne died miserably as his father died 2 King 15.9 Zachariah is said to haue done that which was evill in the sight of the Lord as his fathers had done he departed not from the sinnes of Ieroboam the sonne of Nebat who made Israel to sinne Secondly when the wicked King repenteth him of Regula 2 his sinnes and his bad sonne is said to follow his example then it is to be understood that he followed his example in his first yeares and sinfull dayes Example 2 King 21.20 it is said of Ammon that he walked in all the wayes that
Tabernacle divided in three parts 9 10 how it was transported 15 how it differed from the Temple ibid. Temple what light was in it 9 to what tribe it belonged 25 divided by a line 25 c. the second Temple built after the manner of the first 31 how the second excelled the first 31 it is called gold Ibid. how God removed from it by degrees 33 many things added to it which were not in the Tabernacle 50. Tithes payed by the people and by the Levites 121 three sorts of tithes 125 why they were payed 123 to tithe what 122. Tribes why kept distinct 23 represented by many things 42 how they are reckoned in the Scripture 278. Tyrians helped to build the first second temple 30 V Vaile a token of subjection 150 Venus how worshipped 77. Vncleanenesse of two sorts 4 the great uncleannesse of the woman 5 uncleannesse of the child 6 three sorts of uncleanenesse 143 imputed uncleannesse of two sorts 144. W Wants three sorts of wants 233. Water for seed 141 the bitter water 150 why the woman dranke it 151 why out of an earthen vessell ibid the effects of it 152 Whoredomes of the parents how punished in the children 144. Wine put for strong drinke 80. Woman not to weare mans apparell 77 the woman gives seed in generation 153. Words why repeated 127. Y Yeere of rest 110 yeere two fold 117. Z Zachariah an inferrior Priest 4. how the Angel appeared to him at the time of incense ibid Additions Pag. 171 the Lord gave his people the morall Law and the ceremonies and the Gospell when the ceremoniall Law was given it derogated nothing from the morall Law there was nothing abrogated or changed in the first Law or subrogated in place of the morall Law but when the Gospel came in the ceremonies were abrogated et superinducta est spes melior Pag. 137 35. Some Lawes are naturall and ceremoniall some are judiciall and ceremoniall and some are meere ceremoniall naturall and ceremoniall where the ground of the Law is naturall and the ceremony annexed the ceremony being taken away the naturall part may stand Example the father was bound to give his sonne a double portion because he was his strength and because he was a type of Christ take away the type the morall part standeth So where the Law is Iudiciall and ceremoniall Example Cities of refuge were appointed to save the mankiller and he was to abide there untill the death of the Highpriest take away this ceremony and Cities of refuge may remaine Thirdly where the law is ceremoniall and Iudiciall a Magistrate cannot make the ceremoniall part a part of the Iudiciall Example this was a judiciall and ceremoniall Law that the malefactor should be hanged upon a tree and that he should be cut downe before the night because he defiled the land a magistrate may cause hang a theefe now but he cannot cause hang him as accursed or not suffer him to hang all night because he defiled the Land EXERCITATIONS DIVINE Of the Ceremoniall Lawes which are annexed to the Commandements in the first and second Tables EXERCITAT I. Of the reducing of the Ceremonies of the Law in generall unto the Commandements THe Apostle Paul willeth Timothy to hold fast the forme of sound words which he had heard of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie capsule in â—uibus singula monetarum genera ordine certo disponunt ut in promptu singula habeant cum opus fuerit 2 Tim. 1.13 In the Syriack it is Hhora foramina a speech borrowed froÌ„ Merchants who have severall boxes or holes wherein they put their severall sorts of Money So should Divines have proper places of reference to which they should referre their severall heads Amongst the rest it is not the least skill to referre the Ceremonies of the Law rightly to their owne commandements and digest them in their severall places Thomas 1 2. quest 101. Art 4. The Schoolemen divide the ceremonies in foure sorts in sacrificia sacramenta sacra observantias In Sacrifices Sacraments holy things as the place the time of their worship c. and ordinances which they did observe although all the ceremonies may be re-reduced to these foure heads yet we must follow another order and reduce them to the Commandements First some ceremonies cannot be reduced to one Commandement Some ceremonies belong to all the Commandements but they belong to them all as to weare fringes upon their garments is a ceremonie that cannot be referred to one Commandement because it served for the keeping of all the Commandements Num. 15.39 And it shall be unto you for a fringe that yee may looke upon it and remember all the Commandements So Deut. 21.23 He that is hanged is accursed of God this ceremonie belongeth to all the Commandements as the Apostle applyeth it to the breach of the whole Commandements Gal. 3.10 and 13. Some ceremonies belong to two Commandements Secondly some ceremonies belong to two Commandements as the purification of a woman after her child-birth is a ceremoniall Law which signifieth that they did conceive their children in originall sinne and therefore had neede to bee purged and purified after their birth Now because originall sinne is condemned in the first and last Commandement therefore this ceremoniall Law is annexed to them both originall sin is condemned in these two Commandements for in the other commandements where the full consent and act of sinne is forbidden it is not forbidden Thirdly some ceremonies in divers respects Some ceremonies in divers respects belong to divers commandements may be referred to divers Commandements as Levit. 17.14 Yee shall eate the blood of no manner of flesh as they were to abstaine from blood in reverence of the blood of Christ which was to be shed for them then it belongeth to the second Commandement as the rest of the significative ceremonies but as they were to abstaine from blood because the life was in it it was cruelty to eate it and in that respect it belonged to the sixt Commandement So Num. 18.21 and 24. and behold I have given the children of Levi all the tenth in Israel for an inheritance Now as the priests gathered the tithes and received them from the people for serving at the Altar it was a dutie required of them in the second Commandement therefore it is sayd the tenth shall be theirs for their service which they serve even the service of the Tabernacle of the Congregation but as the people payed these Tithes to the Priests it is a duty required in the fift Commandement to honour them So Deut. 21.17 He shall give the first borne a double portion of all that he hath This ceremoniall Law as the eldest sonne was a type of Christ is a dutie of the second Commandement to give him the double portion but as he was his fathers first borne to keepe the families distinguished that they should not bee confounded in the Tribes it is
typicum mysticum Foure sorts of Altars metaphoricum falsum the typicall Altar was that under the law mysticall as Iesus Christ Heb. 13.10 Wee have an Altar whereof they have no right to eate which serve the Tabernacle metaphoricall as the fathers call the Table an Altar and the false Altar is the Romish Altar upon which they would offer Christ daily and crucifie him anew againe Conclusion The Conclusion of this is Christ our Highpriest differed farre from the Leviticall Priesthood he sitteth at the right hand of God when hee presenteth our prayers and offereth them up unto the Lord whereas the Priests stood at the Altar under the Law when they sacrificed but they who offer him daily anew againe in a sacrifice for the quicke and the dead doe bring him in standing as though his priesthood were not above the Leviticall priesthood EXERCITAT XIII Of the Sacrifices in generall A ceremoniall Appendix of Command 2. 1 King 8.62 And the King and all Israel with him offered Sacrifice before the Lord c. IN their Sacrifices they offered beasts and fowles What they offered in their Sacrifices the beasts were the Ram the Lamb the Bullocke and the Goate the fowles were the Turtle dove the Pigeon and the Sparrow in the sacrifice of Leprosie The beasts which were to be offered to the Lord behooved to have no blemish in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maculatum in the originall it is mum which the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is worthie of blame Immaculatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without blot What is meant by blemish Levit. 26.16 The man that hath any blemish shall not offer to the Lord then he explaineth what he meaneth by blemish when they offered the lame the blind the sicke and contrary to this is that which wee call Immaculatum Cant. 1. Thou art faire my spouse and there is no blemish in thee that is there is no deformitie in thee mum here is not taken for a spot as though a spotted beast were uncleane for then the Badgers Skins which covered the Tabernacle had beene uncleane the Badger is called shesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it hath sixe spots upon it as the Hebrewes marke They might offer nothing that was defective or wanted any member Nothing which was defective or superfluous in the parts of it might be offered Levit. 21.25 Bovem aut ovem superstuum aut diminutum that is if it had a member more or wanted a member they might not offer it therefore the Hebrews say that when they offered Bullocks they were Buls and not Oxen because no beasts might be offered to the Lord which were lacking in their parts Levit. 22.23 and as an Eunuch might not serve before the Lord so neyther might an Oxe be offered to the Lord. Therefore shor bos the Chaldee paraphrast ever paraphraseth it thor taurus The blemishes that hindered a beast from being a Sacrifice The Iewes marke that there are fiftie blemishes which disable a beast from being a sacrifice five in the eares three in the eye lids sixe in the mouth eight in the eye three in the nose twelve in the members of generation sixe in the feete foure in any part of the body and three beside over all the bodie and moreover the beast might not be sacrificed untill it had beene eight dayes old Levit. 22.27 so if it had lien with one of another kind Levit. 19.19 or if it had killed a man Exod. 20.28 or if it were the hyre of a whore or the price of a dogge Deut. 23. None of these might be offered to the Lord. Every Sacrifice when it was sacrificed to the Lord Eevery Sacrifice was changed when it was offered it was changed from the use in which it was before and there was destructio rei oblatae If they were living things they were killed if they were liquid things they were powred out and if they were solid things they were brused and burnt as corne now in the masse the Papists cannot tell what destruction is there whether there be physica mutatio there or not therefore they cannot tell whether it be a sacrifice or not That which was living was killed and cut downe The living Sacrifice was cut downe thorow the backebone per spinam dorsi thorow the chaine bone of the backe Allusion and the Apostle alludeth to this Heb. 4.13 all things are naked and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened unto the eyes of him with whome we have to doe that is cut up as the Sacrifice and layd naked before him Allusion and Christ alludeth to this cutting up of the Sacrifice Matth. 24.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will cut him asunder and give him his portion with hypocrites If they be not sacrifices now to the Lord he will cut them like sacrifices in his wrath Thirdly every Sacrifice was salted with salt Levit. 2.13 Every Sacrifice had salt ioyned with it And every oblation of thy meat offering shalt thou season with salt neyther shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering with all thine offerings thou shalt offer salt So Marke 9.49 every sacrifice shall be salted with fire this might seeme at the first an improper speech When things are compared we must marke dilligently wherein the comparison standeth for if we marke not wherein the comparison standeth we may mistake it Cant. 5.13 thy lippes are like the Lilie If the comparison bee not rightly marked we may easily be deceived for the commendation of the lips of the Church Cant. 4.5 was that her lips were like Scarlet then to make them white like the Lilie were impertinent therefore the comparison is here in the smell as before it was in the colour so Num. 12.10 Miriam was leprous as the snow the snow is not leprous but the comparison standeth in the colour she was white in leprosie like the snow So the comparison betwixt the fire and the salt is not in the seasoning but in the eating out of the corruption and if they will not this wayes be salted the Lord will salt them with another sort of fire Allusion with that burning fire of his wrath they who will not quite these sinfull members hand foote and eyes and who give offences to their brethren shall be salted with fire but the children of God as they are baptized with this heavenly fire and water so they will be salted with this salt and fire They might have no leaven in their sacrifices Levit. 2.11 except in some few offerings of thanksgiving Levit. 7.13 to signifie that the Lord would gratiously accept of our service although mixed with many infirmities which in his mercie he pardoneth in Christ 1 Ioh. 8.9 But in all other sacrifices he forbiddeth both honey and leaven he forbiddeth honey as well as leaven the ground of this is naturall because honey fermenteth as leaven this
anointing of themselves thirdly from putting on of their shooes and fine apparell First from anointing They abstained from pleasures that day in the day of affliction they did not anoynt themselves Dan. 20.3.12 So they laid aside their ornaments Exod. 33.4 6. So they went bare-footed 1 Sam. 15.30 So wearing Sackloth Psal 35.13 Not washing themselves 2 Sam. 12.20.21 They afflicted their soules on the day of expiation Not to lye with their wives 2. Sam. 11.11 Thirdly This day they afflicted their soules or humbled their soules for the outward humiliation had beene nothing with out the inward Esay 58 5. Is it such a fast that I have chosen a day for a man to afflict his soule Outward abstinence without humiliation of the soule is nothing acceptable to God Fourthly this day they proclamed the Iubile Why the Iubile was proclaimed on the day of expiation they were humbled in their soules this day in afflicting themselves and then he biddeth them proclaime the Iubile to teach us that the Lord giveth grace to the humble and secondly that the Lord mixeth griefe and joy together to his children in this life they are sweet-sowre joyes and all the promises have Annexionem Crucis a condition of some crosse adjoyned to them Marc. 10.30 He shall receive an hundreth fold in this life c. With persecutions This day was instituted for to purge all the defects and wants which had beene in their Sacrifices all the yeere long and when this day was not able to purge them from their sinnes this taught them that they must expect another Sacrifice to purge sinne for Non datur processus in infinitum but there must be one perfect Sacrifice to purge all our sinnes wherein we should rest They had many reasons to shew them the weakenesse of this Leviticall Law The weakenesse of the Ceremonies shewed by the Priests and sacrifices both in the Sacrifices and in the Priest in the Sacrifices Num. 19.8.9 When the Heifer was burnt they put the ashes in water to purge these who were put out of the Campe for uncleannesse therefore it was called the water of separation those ashes purged them that were separated yet they defiled them that burnt them and gathered them Vers 10. Therefore this Sacrifice could not purge him So the weakenesse of these ceremonies was also shewed in the Priests themselves that the Priest being a sinner could not make atonement for himselfe when the Priest eat the meate offering of the people he made atonement for them but he might not eate his owne meat offering Levit. 10.17 This sheweth the Imperfection of the ceremonies in eating the sinne offering of the people but not his owne sinne offering This was also shewed to them by this If the high Priest had beene defiled by any thing there was a second high Priest appointed to supply his wants 1 King 2. which shewed the Imperfection of his Priesthood Lastly this Highpriest entered but once in the yeere into the Holiest of all and he alone therefore this Priesthood could bring nothing to perfection Heb. 10.5 Sacrifices and Mincha thou wouldst not have but a body thou hast prepared for me in the oblation of Christs Body the legall services were abolished and the meatoffering ceased when CHRIST came Dan. 9.2 Three sorts of purification The Iewes had diverse sorts of purifications First they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a purifying by water Ioh. 11.55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up to Ierusalem to purifie themselves and this the Latines called Lustratio The Greeke called the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a purifying by fire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the heat of the sunne this they borrowed from that Idolatrous custome which the Priests of Moloch used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitus per ignem when as they had Magnabhir Baish Transitum per ignem when they did initiate their young children by making them passe through two fires Their second purification was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purifying with water for what a washing with water whereas the former was but a sprinkling with water Ioh. 3.25 There was a question betwixt some of Iohns Disciples and the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about purifying and it was for this purification that those water pots of stone were set Ioh. 2.6 for when they came home from their markets or had touched a gentile or any uncleane thing they washed their cloathes their hands and their feete in those pots of water Their third sort of purification was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piaculum The manner of the heathen expiating sinne or victima piacularis when as they offered a sacrifice of any beast after they were thus purified and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Gentiles abused as the Carthaginians when they tooke a man and laid all the sinnes of the people upon him they offered him in a sacrifice and burnt him in the fire to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an expiation for the whole people of that Country or City When Iohn the Baptist Iohn changed all these washinge the forerunner of CHRIST came to abolish the ceremonies of the Iewes and to make way for the Gospell both to the Iewes and Gentiles he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sprinkling of water into repentance and he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in baptizing with the holy Ghost and with fire he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sacrifice for sinne into that Vniversall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of Iesus Christ when he said Behold the Lamb of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taketh away the sinnes of the World EXERCITAT XXIII Of the seventh yeares rest and the Jubile A ceremoniall appendix of Command 4. Levit. 25.4 But in the seventh yeere shall be a Sabbath of rest unto the Land c. vers 8. and thou shalt number seven Sabbaths of yeeres c. GOD commanded his people to rest the seventh day from their labours then he commanded them to keepe many feasts in the seventh moneth upon the first day of the seventh moneth they were to keepe the feast of Trumpets called Rosh Hashanah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primus dies anni the first day of the new yeere upon the tenth day of this moneth they were to keepe the feast of expiation upon the fifteenth day of this moneth the feast of Tabernacles which continued for seven dayes and in the seventh day of the feast of Tabernacles they kept festum salicis and caried branches as they used in the Pascha to carry palmes which was a signe of victory then they carried branches before CHRIST and cryed Hosanna filio David The feast of collections added to the feast of Tabernacles and Passeover In the last day of the feast of Tabernacles was the feast of collection added both to the Pascha and
strife amongst them What doth he then He made choise of sixe out of every Tribe and he brought forth seventie two blanke papers upon seventie of the papers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex he wrote Zaken senex and upon the two that remained hee wrote Hhelek pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pars. Now when the Tribes drew their Lots out of the Boxe he who drew Zaken senex Moses said unto him Antea sanctificavit te deus benedictus but he who drew Hhelek pars he said unto him Non cupit te deus The Hebrewes say that Eldad and Medad Num. 11.26 were of those who were written but they went not out into the Tabernacle because they drew Hhelek pars but not Zaken senex they were inter conscriptos say they but not inter electos and so the number seventie is made up without them There were two Presidents in this Councell Two Presidents in the Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps the first chosen in respect of his power dignitie and wisedome and he was called Nashi princeps and Rosh hajeshibhah Pater consessus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consessus and he it was as the Iewes say that succeeded Moses The order how they sat in Iudgement who was the principall and the chiefe in the Councell and upon his right hand sat he who was greatest amongst the seventie and he was called Abh beth din pater consistorij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consistorij the rest sat according to their dignitie and age next to the Prince and they sat in a circuit or a halfe Moone that both the Presidents might haue them in their sight The time when they sat in these Iudicatories The time when they sat the great Iudicatorie sat every day except on the Sabbath and festivall dayes and when they sat the little Synedrion sat but from the morning Sacrifice untill the sixt houre that is untill our twelue but the great Synedrion sat from the morning Sacrifice untill the evening Sacrifice that is untill our three of the clocke in the afternoone What matters were judged in the great Synedrion The matters which they judged in this Iudicatorie were matters of greatest weight as to judge of a false Prophet when to make warres appointing Magistrates for inferior Cities so for cutting off of a Tribe and punishing the high Priest and whether an Apostate Citie should be raised and cast downe or not and they say that none might giue the bitter waters to the woman suspected of Adulterie but this Iudicatorie Num. 5.29 So they say when a man was killed and the killer not knowne none might measure from the place where the man was killed to the next Citie Deut. 21.7 but the Elders of the great Synedrion this case was onely tryed by them So the raising up seed to his brother and pulling off his shoe if he refused these were tryed by the great Synedrion Obiect Bellarmines argument to proue the Pope to be aboue secular Iudges Bellarmine the Iesuite to proue the Pope to be aboue secular Iudges alledgeth Deut. 17.12 The man that doth presumptuously and will not hearken unto the Priest and to the Iudge even that man shall die Here he saith the Magistrate doth onely execute the sentence of the Priest But first ex decreto judicis is not in the originall Answ but according to the sentence of the Law Deut. 17.11 and the word should be read disjunctivè He that hearkeneth not unto the Priest or unto the Iudge c. And by the Priest here is understood not onely the high Priest but other Priests Vers 9. When the high Priest and the Iudges sat together then he that hearkened not to the sentence given by the Iudge and interpreted by the Priest was to die so he who hearkened not unto the Iudge although the Priest was not there was to die for these Iudicatories which are conjoyned are sometimes distinguished Deut. 17.12 2 Chro. 19.8 and they must be interpreted respectiuely as the Lawyers speake In the lesser Iudicatorie When they might judge of capitall crimes in the lesser Iudicatorie they might not judge of a capitall crime unlesse they were twentie three a full number so they judged of a beast that had killed a man or lien with a woman to be put to death Levit. 20.16 The seventie whom Moses chose now at the commandement of the Lord Num. 11.25 The difference betwixt the seventie which Moses chose and the seventie which were chosen at the direction of Iethro differed from the seventie whom he chose at the commandement of Iethro Exod. 18. they excelled the former seventie far in gifts for they had the spirit of Moses upon them and as the Mantle of Elijah when it was put about Elisha then the spirit came upon him The spirit of Moses was not diminished when it was put upon the seventie so came the spirit of Moses upon the seventie and the spirit of Moses was not diminished when it came upon the seventie but the spirit of Moses in that houre was like the middle lamp of the Candlestick from the middle Lamp the rest were lighted but the light of this Lamp was not diminished so the spirit of Moses was not diminished when it came upon the seventie Moses spirit of judgement was upon them all but not his other gifts as Moses was mightie in words and deed but not they Moses was the meekest man in the world but not they One Moses ruling in a Councell will make it famous but to haue seventie like Moses sitting in a Councell for they had the same spirit of ruling which Moses had that made it to excell all the Councels in the world even Areopagus in Athens and the Senate in Rome and if we shall marke the unitie that was in this Councell then we shall more admire it Object Whether had the Seventie this gift of Prophesie continually or not Answ They prophesied for a day but no more therefore the Text said Prophetarunt non addiderunt i.e. prophetare The seventy which Moses chose had not this gift of Prophesie continually and so the phrase is used by the Hebrewes Gen. 8.12 Non addidit redire She returned not againe so 1 Sam. 15. Non addidit Samuel redire ad Saulem that is he saw him no more so Prophetarunt et non addiderunt that is they prophesied that day and no more Conclusion The conclusion of this is the Lord did sit here in the midst of this great judicatorie and he was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was the President of their Councell and therefore they that hearkened not to this Councell were worthy to die CHAPTER XVII Whether a Iudge is bound to giue sentence according to things prooved and alledged or according to his owne private knowledge EXOD. 23 1. Thou shalt not receiue a report put not thine hand
it this was called Hesperismus the ancient Greekes called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the time when a mans shadow was ten foot in length for they measured the houres by their shadow when the shadow was of such a length then it was such an houre when their shadow was six foot long then they used to wash themselues and when it was ten foote long then they went to Supper The meat upon which they fed at Dinner and Supper was called Sagnadah their sustentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapere and Tereph victus their foode which commeth from the roote Taraph to take by rapine or hunt for the prey because of old they hunted for their meat Gen. 27.3 Take thy weapons thy Quiver and thy Bow and goe out to the field and take hunt me some Venison Things set before them upon the Table were Esculenta poculenta condimenta the first for meat What things were set upon the Table the second for drinke and the third for sauce to relish their meat Meat and drinke the Scriptures oftentimes expresse by bread and water 2 King 6.22 set bread and water before them that they may eat and drinke then it is added in the next verse he prepared great provision for them Their bread was of Wheat Barley Lentils Beanes Of their bread Wheat was the most excellent bread Deut. 32.14 I fed thee with fat of the kidnies of Wheate this bread when it was not fermented was called the poores bread Deut. 16 3. because the poore had not leasure to ferment it The second sort of bread was of Barley Barley a base bread which was abaser sort of bread used onely in time of scarcitie Revel 6.6 And for the basenesse of it Gideon is compared to a Barley Cake Iudg. 7.13 those were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eaters of Barley this Barley-bread is a bread which nourisheth little therefore it was a great blessing of Christ when he fed fiue thousand with fiue barley loaues Ioh. 6.9 They had a more baser sort of bread made of Lentils Millet and Fitches Ezek. 4.9 Daniel and his companions eat of the Lentils Dan. 1.12 Why Daniel eat Lentiles And the reason seemeth to be this why they eat Lentils and refused the Kings meat because they used not these Lentils in their Sacrifices to their Idols The Romans of old tooke their name from those and they were called Lenticuli Fabij They used also to eat herbes Prov. 15.17 Better is a dinner of herbes where loue is than a stalled Oxe and hatred therewith and Rom. 14.2 another who is weake eateth herbes and the reason why they would eat herbes seemeth to be this because men before the Flood eat herbes onely Their other meats were called Opsonia and their coursest sort of meat was Locusts and wilde honey Mat. 3.4 there were sundry sorts of Locusts of which foure sorts were cleane Levit. 11. the rest they might not eat of them Of their drinke Their drinke was water Sicera a composed strong drinke and wine mixed or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed if they mixed it with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit then they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it was mixed with spices it was called Mimsach Libamen mustum Their Condimenta the sauces which made their meats to relish were Salt and Vineger onely Ruth 2.14 Dip thy morsell in the Vineger The spare dyet of Gods people By this which hath beene said we may perceiue what was the sober dyet of the people of God in old times they used but a spare dyet this was called by the Latines Mensa necessaria Seneca hanc mensam produxit ad aquam panem Three sorts of dyet There are three sorts of dyets set downe in the Scripture Iohn Baptists dyet Christs dyet and the Epicures dyet Iohn the Baptist came neither eating nor drinking Mat. 11.18 That is he eat wilde honey and the coursest things Our Lord dranke Wine but yet very moderately the Epicures dyet is Let us eat let us drinke for to morrow we shall die 1 Cor. 15.32 Iohn the Baptists dyet and Christs dyet are not the two extreames but they are both vertues the two extreames are the Epicures dyet Let us eat let us drinke and the dyet of the scrupulous man who eateth onely herbes Rom. 14.2 the Epicure taketh God to be an indulgent father to him in giving him the creatures to eat of them at his pleasure and the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children Of the manner how they sat at Table AT the first in the daies of the Patriarches they sat streight up as we doe now and afterwards they sat in beds and some hold that they learned this custome from the Persians but this custome was more ancient than the Persians for it was in the dayes of Samuel 1 Sam. 9.22 And he brought them into the Parlor and made them sit in the chiefest place Ezek. 23 41. 2 Sam. 4.5 Sometimes they had triclinia when three sat in a bed or biclinia when two sat in a bed and they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did Luxuriare Christ and his Disciples when they eat the Sacrament they sat in beds therefore when the Church of Corinth received the Sacrament together we must not thinke that they sat in beds as Christ and his Apostles did for then they should haue had too many beds which had beene excessiue and contrary to the more modest custome of the Greekes This kinde of sitting was halfe sitting and halfe leaning which the Evangelist calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet because it was usuall Table-gesture they call it sitting Ezek. 23.41 and the Hebrewes call their Chambers Mesubboth and their sitters Mesubhim If three sat in a bed then the midst was the chiefest place and he that lay in his bosome erat secundus a primo he was in the second place and he that sat next unto him was in the third place he that was best beloved leaned in the bosome of the Master of the feast To leane in the bosome a token of loue from this custome is that speech borrowed to be in Abrahams bosome to signifie that familiaritie and societie which the Saints of God shall haue with the Father of the faithfull in the Heaven and also to signifie the unitie of essence in the Father and the Sonne he is said to come out of the bosome of the Father Ioh. 1.18 Of their Feasts OF their sundry sorts of feasts of those who were invited to their feasts of the number of those who sat at their feasts the end wherefore they made feasts and more particularly of their excesse and pompe in their feasting compared with the Greekes They
and as we looke not to every particular colour in the picture but to the whole picture so wee should not looke in a Parable to every particular circumstance in it but to the generall scope example the rich Glutton lift up his eyes and saw Lazarus in heaven therefore the damned in hell doe see the glorified in heaven False Collections from this Parable a false collection and it is besides the intention of the Parable so the rich Glutton prayed to Abraham therefore we may pray to the Saints departed or that there is water in heaven to quench the thirst of the damned or that the soules departed haue fingers or eyes or tongues or that the damned desire that their brethren come not to those torments all false collections but if they should gather that the children of God are in great joy and the damned in great paine that were pertinent Secondly What may be gathered from this Parable that there is no redemption out of hell thirdly that there is no refreshment to the wicked in hell fourthly that the desires of the wicked shall not be granted to them fiftly that those who will not be instructed by the Word here will not beleeue although one should come from the dead to them and lastly that the Word of God Moses and the Prophets are the onely meanes to beget faith in us here Thus farre we may stretch the Parable and then wee shall bring a good sense out of it but if we stretch it farther then we shall bring a wrong sense out of it the wringing of the nose bringeth forth bloud Prov. 30.33 How the wicked may be inlightned by the Preaching of the Gospel and yet become worse after they be illuminated MAT. 12.43 When the uncleane spirit is gone out of a man he walketh through drie places seeking rest and findeth none then he saith I will returne unto mine house c. CHRIST having taught long amongst the Iewes and illuminated their minds by working sundry miracles amongst them and casting out Devils The scope of the Parable but having wrought no sanctification amongst them he bringeth this Parable of a man dispossessed of a Devill and being cast out finding the house emptie and trimmed returneth with seven spirits worse than himselfe The parts of it There is the Parable here and the application of the Parable the Parable is set downe at large and the application in few words even so shall it also be with this wicked generation The Parable it selfe hath three parts first possession secondly dispossession and thirdly repossession Possession in these words when the evill spirit is gone out of a man which implieth that he must first haue possession before he be cast out secondly dispossession and when he is dispossessed he wandreth in dry places and findeth no rest untill he returne and thirdly repossession he goeth and taketh with himselfe seven other spirits more wicked than himselfe and they enter in and dwell there and the last state of that man is worse than the first When the uncleane spirit is cast out He is an uncleane spirit first in the manner of his apparition secondly in the manner of his revelation and thirdly in the manner of his operation First in the manner of his apparition Satan uncleane in the manner of his apparition he appeareth in the likenesse of a Goat a stinking and a vile creature therefore the Lord saith They shall no more offer their sacrifices to Devils Deut. 17.7 In the Originall it is Leshegnirim to the hayrie ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are called the hayrie ones because they haue appeared in the likenesse of Satyres or wilde Goates Secondly In his revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devill is an uncleane spirit in the manner of his revelation thou shalt not suffer Obh a Witch to line Exod. 22.18 Obh is called a Bottle or a Bladder the Witches are so called because Satan gaue his answers out of their bellies and out of the secret passages of nature and for this they were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In his operation he is an uncleane spirit in the manner of his operation where ever he lodgeth he defileth that soule and that bodie therefore the Scriptures call such somtimes dogges and swine Revel 22.15 and the filthiest beasts that are but the holy Spirit is most comely in the manner of his apparition in his revelation and operation First in the manner of his apparition when he appeared it was either in the likenesse of a man or a Doue How the Holy Ghost appeared or in the likenesse of fiery tongues but he never appeared in the likenesse of any filthy beast Againe in the manner of his revelation he revealed himselfe to his Prophets in a most comly manner when he spake in them he spake not out of the secret parts of nature they did not foame at the mouth as those who were blasted by the Devill but the holy Ghost sanctified their tongues and in great modestie and comelinesse they spake the truth Thirdly in the manner of his operation he is most holy for where ever he lodgeth he sanctifieth and purifieth that soule and bodie therefore he is compared in the Scriptures to water and to fire and to the Fullers sope Psal 51.7 Wash me and I shall be whiter than the snow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall it is Tecabbeseni play the Fuller upon me We may know then whether we be possessed by Satan or not if we delight in filthinesse or uncleannesse for uncleannesse is the unseparable effect of the uncleane spirit a man may be overtaken by Satan somtimes and Satan may in part pollute him but he delighteth not in it The godly delight not in sinne but if he delight to wallow in that sinne and make no resistance to Satan then he is certainly the habitation of Satan when one offered violence to a woman under the Law Deut. 22.27 if shee cryed out she was not to die the death but if she held her peace and consented to that villany she was to die the death So when Satan commeth to pollute the soule and defile the bodie if he cry out with Paul O wretched man that I am who shall deliver me from the bodie of this death Rom. 7.24 then we are not to die but if wee hold our peace delight in Satans temptations which pollute the soule and the bodie then wee are to die Is cast out of a man There is no creature in which Satan delighteth to lodge Satans delight is to lodge onely in man but onely in man when he entred into other creatures it was but onely to deceiue man as when he entred into the Serpent it was for this end to deceiue Eva he cared not for the Serpent it selfe so when he entred into the Gergesites swine it was not for the swine that he cared but onely that he might draw