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
a duty required in the fift Commandement because parents should provide for their children Lastly these ceremonies generally for the most part are referred to the second Commandement Ceremonies belonging to the first Commandement EXERCITAT II. Of the purification of the woman after her child-birth Luk. 2.22 And when the dayes of her purification according to the Law of Moyses were accomplished they brought him to Ierusalem to present him to the Lord as it is written in the Law of the Lord Every male that openeth the womb shall be called holy to the Lord and to offer a sacrifice according to that which is sayd in the Law of the Lord a paire of Turtle Doves or two young Pigeons How this ceremoniall Law pertaineth to the first Commandement IT may seeme strange to some how this ceremoniall Law should belong to the first Commandement but this is not strange for our conception in sinne is condemned in the Commandements but it is not condemned in any of the Commandements where the act and full deliberation of the minde is forbidden therefore the negative part is especially condemned in the last Commandement and the affirmative is commanded in the first Commandement which requireth the purity of our nature that we may love the Lord with all our heart and so the child must crave pardon for his sinne Psal 51.5 and the mother here must offer her sacrifice for her selfe and her child Two sorts of uncleanenesse the greater and the â—â—sser The mother when she conceived and bare a female she was uncleane in her great uncleannesse seventeene dayes and in her lesse uncleannesse shee was uncleane threescore and sixe dayes Levit. 12.4 When she conceived and bare a male she was uncleane in her great uncleannesse seven dayes and shee was in her lesse uncleannesse thirtie three dayes Ver. 5. The reason why she was longer uncleane when shee bare a female than when she bare a male The reason why the mother was longer uncleane when she bare a female than when she bare a male was not morall because the woman sinned first and not the man but the reason of this is naturall because the male is sooner quickned in his mothers bellie and mooveth more quickly by reason of the greater heat and dryeth up sooner the humidities than the female doth the female againe is more slowly quickned by reason of the greater cold and humiditie and therefore the mother had a longer time prescribed to her for her purification The mother when shee was purified The mother offered for her selfe and her child when she was purified shee was to offer a sacrifice for herselfe and her child Some hold that shee was to offer a sacrifice for herselfe and not for her child and therefore they read the words this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter shee shall bring a lambe of the first yeere for a burnt offering c. But the Text seemeth rather to be read this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter she shall bring a lambe of the first yeere for a burnt offering Mary offered a sacrifice for herselfe and for her sonne And the practise of Mary the Virgin confirmeth this that day that she was purified shee brought a paire of Turtle Doves or two young Pigeons and offered them to the Lord for herselfe and for her child Object But it may be sayd Luk. 2.22 Cum impleti essent dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the dayes of her purification were fulfilled and not of their purification Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here according to the Hebrew phrase and so it is in the Syriack for the Hebrews put the plurall number for the singular The Hebrewes put the plurall number for the singular and the singular for the plurall oft times as Iud. 12.17 He was buried in the Cities of David that is in one of the Cities of David so Matth. 27.44 the Theeves railed upon him that is one of the Theeves railed upon him So Ionas 1.5 he went downe into the sides of the ship that is to one of the sides So Psal 1.3 A tree planted by the rivers of waters that is one of the rivers So likewise they put the singular number for the plurall number as here the dayes of her purification The child was uncleane as long as the mother was uncleane for the dayes of her and his purification For so long as the mother was uncleane the child who suckt her was also uncleane and Christ who was subject to the Law although there was no morall uncleannesse in him yet he was legally uncleane all this time untill his mother was purified and this serveth for our great comfort that hee became uncleane legally to take away our morall uncleannesse Quest But if Christ was uncleane all this time how could he be circumcised the eight day Answ Christ was but in his great uncleanenesse untill the seventh day as his mother was and therefore he was circumcised the eight day but the females who were not circumcised were uncleane untill the foureteenth day Quest It may be asked why Mary offered a sacrifice for her purification seeing she conceived not her child in originall sinne and this sacrifice was appointed as a remedie against originall sinne Answ As Christ who knew not sinne yet became legally uncleane for our cause so he would have his mother also for her legall uncleanenesse to offer that sacrifice which all other women were bound to offer who were both legally and morally uncleane Conclusion The Conclusion of this is as Elisha when he cured the unsavory waters of Iericho did cast salt into the spring of the waters 2 King 2.21 So we must crave of God that he would first purge the bitter roote of originall sinne before he come to purge our other sinnes David craved pardon of the Lord for this sinne Psalme 51.5 EXERCITAT III. Of the place of Gods worship A ceremoniall appendix of Commandement II. Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your Tribes to put his name there even unto his habitation shall yee seeke and thither shall yee come THe places which served for the worship of God Places for worship approved or commanded by God were either places commanded by God or approved by him places commanded as the Tabernacle and Temple places approved by God was their Synagogues and places of prayer their Synagogues Psal 74 8. they have burnt up all the Synagogues of God in the land their place of prayer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack Domus orationis a house of prayer Act. 16.13 And on the Sabboth day we went out of the City by a river where prayer was wont to be made The Tabernacle and Temple were Loci ut sic Locus ut locus ut sic as
himselfe and rejoyce when he is glorified Tâ—â— Angels are not ordainâ— to be ministring â—pirâ—ts to the wicked The Angels sing praise to God for the hardning of the hearts of the wicked and they are not sad for that the reason of this is because they are not ordained to be ministring spirits to such and therefore it was no griefe to them to see them condemned they rejoyce to see the godly converted because they are committed to their charge but Ministers have both the good and the bad in their charge and therefore at the first cannot be but grieved that they should miscarry as Samuel mourned for Saul 1 Sam. 15.35 The travell of the Minister is not alwayes lost But we are to marke if a Preacher be faithfull and painfull in his calling although his Ministery be not effectuall to the conversion of all yet it shall alwayes serve to the conversion of some Esaias ministery was to make the hearts of that people fat yet there was a remnant seed left unto him Esay 1.9 If he refused to raise up seed to his brother then the woman spit in his face Great shame to unprofitable Ministers Great shall be the shame and confusion that shall befall unprofitable and wicked Ministers in the day of the Lord who refused to raise up seed to their eldest brother Marke but the circumstances of spitting in the face and ye shall see how great a disgrace it was First we use to spit upon a dogge and not upon a man Secondly Num. 12.4 the Lord saith If her father had spit upon her face would she not have beene ashamed for seven dayes Where the Lord compareth Miriams leprosie to a father spitting upon his child so the Lord spit as it were Spitting in the face a great disgrace upon Miriam when he strucke her with leprosie and Onkelos paraphraseth it Si increpando increpasset eam pater ejus The woman the weaker Sexe did spit here in the mans face but what a shame is it for a childe to have his father to spit upon him Thirdly the place aggravates the shame it was in the publike meeting in the gates of the City it was a great matter to be praised in the gates of the City Prov. 30.23 The husband when he was well apparelled sitting among the Elders in the gates of the City then his wife is praised this was her greatest credit so it was the greatest credit of the Father when he had store of children then he was not ashamed to plead with his enemies in the gates of the City Psal 137. therefore to be put to publike shame and disgrace in that place what shame and confusion would that breed Lastly that she should spit in his face the face is the most excellent place in the body the most honourable and not a part of dishonour The Apostle Paul saith If a man smite you in the face 2 Cor. 11.20 If it was a greater shame to be smitten in the face than any other part of the body then it is a greater shame to be spit upon the face than any other part of the body Great shame to have the father spit in their faces and if it was such a shame in Israel for a woman to spit in a mans face in their solemne and publike meetings what shame shall it be for Preachers if the Lord spit in their faces in the sight of Christ and his Angels and if it was a shame to the daughter when the father did spit in her face what shame shall it be if the Lord who is the father of all and of whom all fatherhood is called Eph. 3.5 if he spit in the face of those who are negligent in their Callings if she was separated out of her fathers sight for seven dayes what is it to be separated out of his sight for ever There is no argument more forcible to move an unregenerate man to abstaine from sinne Shame a bridle to an unregenerate man than shame what saith Tamar to Amnon 1 Sam. 13.13 And I whither shall I cause my shame to goe and as for thee thou shall be counted as one of the fooles in Israel Saul had rather kill himselfe than fall into the hands of the Philistines and abide that shame 1 Sam. 31. When such doe heare the faithfull Pastors praised in the gates of the City what griefe will this breed to them and when they see those who have converted others shine like starres in the firmament Dan. 22.3 And themselves like darke and blacke clouds Iude. 12. What shame shall this be to them The naturall brother who refused to raise up seed to his eldest brother then the woman who complained did spit in his face but if he was a Cousin German or another kinsman they did not spit in his face because he had not such a neere interest as the naturall brother had to raise up seede yet the holy Ghost Ruth 4.1 doth not expresse his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but calleth him Pelone al moni which implieth some disgrace the Lord would not name him here by his name as he did Boaz. Onan was killed because he refused to raise up seede to his brother Er this Er was a wicked man yet because Onan refused to raise up seede to him the Lord killed him What will he doe then to those who refuse to raise up seed to their elder Brother Iesus Christ who is holy blamelesse and worthy of all honor The putting on of the shooe a signe of possession They pulled off his shooe this was a signe that he lost his inheritance for when they tooke possession of the land they put a shooe upon their foot and when they lost their inheritance the shooe was pulled off their foote The principall and chiefe regard that a man should have is that hee lose not his inheritance a man in Israel for necessity sometimes morgaged his inheritance and sometimes by violence put from his inheritance and sometimes through negligence and slothfulnesse did suffer bryers and thornes to grow up in his inheritance but unlesse he had beene a runnagate like Esau he never sold his inheritance looke what regard Ieremiah had to that little peece of ground in Anathoth which he redeemed from Hanameel his Vncles sonne What care Ieremiah had of his inheritance to secure himselfe in that inheritance Iere. 32. First he bought the field then he weighed the silver and gave seventeene shekles for it then he subscribed the evidence and sealed it and he tooke witnesses and tooke the double of the evidence of the purchase both that which was sealed according to the Law and custome and that which was open than he gave the evidence of the purchase unto Baruch the sonne of Nerijah in the sight of Hanameel his uncles sonne and last hee bids take these evidences and put then in an earthen vessell that they might continue there for many dayes had Ieremiah such
a Iudgâ— doubt in his conscience in such a case what is he to doe Answ Here he is not to giue out sentence for that which is not of faith is sinne Rom. 14.23 That is whatsoever he doth against his conscience Conclusion The conclusion of this is seeing the sentence of judgement dependeth upon the witnesses there is great fidelitie required in them that the Iudge may proceed orderly in judgement and that he make not a false sentence proceed as it were out of the mouth of God CHAPTER XVIII An partus sequitur ventrem GEN. 21.10 Cast out the handmaid and her sonne for the sonne of the bond-woman shall not be heire with my sonne Isaac GOD who is the God of order and not of confusion hath debarred the children from sundry priviledges for their fathers sinnes The children of Heathen Parents were not admitted to the Covenant untill they became Proselytes First if both the Parents were Heathen the Lord secluded the children from the Covenant and they were not circumcised untill they became Proselytes they were not circumcised nomine Parentum in the name of their fathers but when they imbraced the faith were converted Secondly If both the Parents were Iewes and did not beget their children in wedlocke then the children were secluded from the inheritance Iudg. 11.2 Thou shalt not inherite with us because thou art the sonne of a strange woman Thirdly If an Israelite had married a bond-woman then the children were secluded from the inheritance although their fathers were free those who were borne of Handmaids were alwayes reputed servants and God applyed this to Christ himselfe as he was man Esay 49.5 I haue called my servant from the wombe so Esay 42.1 Behold my servant whom I uphold my Elect in whom my soule is well pleased Christ as man was a servant Marie called her selfe the Lords handmaide Luk. 1.28 therefore Christ as man borne of Marie the hand-maide was a servant But yee will say Object that things take their denomination from the best part as Water and Wine mixed together is called Wine so Chaffe Wheat mingled together yet it is called Wheat Why then should not the childe be reckoned to be free after his father and not reckoned bond after his mother who is a bond-woman In Physicall mixtures it is so Answ but it is not so in marriage In Physicall mixtures things take their denomination from the better part this is rather like that which is spoken in the Schooles Conclusio sequitur deteriorem partem if any of the premisses be particular so is the conclusion The Doctors of the Iewes propound this case if a Heathenish captiue woman were taken in the Warres she is converted and becommeth a Proselyte whether should her childe be judged to be a free man or not in Israel And they answere that this childe borne of this stranger is not to be counted a free man Verum Senatus suo decreto Lustrari eum tantum curat H. Melahh 8.9 they cause onely to wash him but they will not circumcise him untill he be able to make confession of his faith and become a Proselyte and here they say Partus sequitur ventrem if the mother had beene a free woman either before or after the birth amongst the Romans the childe was reputed to be free but not so amongst the people of the Iewes Wherefore the Iudges in Israell willed all true Israelites not to match themselues unequally in degrees for the disgrace which it brought upon their children making them uncapable of freedome and unfit to be heires Conclusion Difference betwixt the Iudiciall Law and the Covenant of grace The conclusion of this is Here we may see the excellency of the Covenant of grace aboue the Iudiciall Law for if any of the Parents be faithfull then the childe is holy 1 Cor. 7.14 that is he may be admitted to the Covenant CHAPTER XIX An error personae irritat contractum IOSH. 8.18 And the children of Israel smote them not because the Princes of the Congregation had sworne unto them by the Lord God of Israel IT may seeme that Error personae irritat contractum as if a man married one woman in stead of another the marriage is nullified Object If the error of the person make the contract null what shall we thinke of Isaacs blessing who blessed Iacob in stead of Esau and yet the blessing was effectuall and what shall we thinke of Ioshua's Covenant made with the Gibeonites whom he tooke to be strangers and yet the Covenant stood firme and sure and what shall we say of Iacobs marriage with Leah in stead of Rachel Here the marriage was not irritat and made voide although there was an errour in the person First Answ for Iacobs marriage with Leah in stead of Rachel if Iacob had not afterwards approved this mariage Of Iacobs marriage with Leah and gone in unto her and begotten children upon her the marriage had beene voyde but because he went in unto her and begot children upon her this error was taken away Secondly it may be answered for Isaacs blessing Of Isaacs blessing Iacob in stead of Esau in blessing Iacob in stead of Esau Ioshua's Covenant made with the Gibeonites There were three who concurred here First God secondly the persons who craftily concurred here to deceiue and thirdly the persons who were deceived In Isaacs blessing we haue to consider first God who cannot deceiue nor be deceived In blessing of Iacob three persons concurred then Rebecca and Iacob who craftily deceived and thirdly Isaac who was deceived Now because it was Gods intention to giue the blessing to Iacob therefore neither Iacobs craft nor Isaacs error could hinder the blessing Isaac giveth the blessing ignorantly but because it was according to Gods intention and revealed will who was the principall giver of the blessing therefore the blessing was effectuall Ioshua's Covenant with the Gibeonites So in the Covenant with the Gibeonites the Lord commanded to offer peace to the seven Nations if they would seek it now in commeth the deceit of the Gibeonites and errour of Ioshua who is deceived yet because it was Gods chiefe intention that those of the seven Nations who sought peace should be saved therefore the oath stood firme and the errour in the person did not make it voyde and the matter may be cleared thus Simile the Lord forbiddeth a brother to eate with a railer a drunkard or an extortioner 1 Cor. 5.11 but if a drunkard or a railer or an exâ—ortioner should come to the Table of the Lord I am not to refuse to eate at that Table although the drunkard be there The reason is because this is not my private Table but the Lords banquet and I expect the blessing onely from him in it and the sinnes of the drunkard cannot hinder me but if I should bid such a one to my house to eate with me then I should be guiltie
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
the Altars literally it may be understood of those Altars built by the Prophets extraordinarily after the Temple was built as Elias built an Altar in mount Carmel The Iewes adde farther that all the times that they sacrificed upon these Altars they sacrificed a female and not a male 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 7.9 vajagnalehu obtulit ipsum but the critickes of the Iewes the Masoreth readeth it vajagnaleah that is they offered a female upon these Altars and not a male It was a fault to offer in the high places after the Temple was builded Offering of sacrifice upon the high places was found fault with after the Temple was built Iehosaphat is blamed for this that he tooke not away the highplaces 1 King 22.43 and likewise Asa 1 King 15.14 because he tooke not away the high places but the Lord commended Ezekiah much for taking away the high places yet Rabsache blamed him for taking away these high places and Altars Esay 36.7 Conclusion The Conclusion of this is the Lord by degrees withdrew his typicall presence from the Iewes first he separated the Arke and the Tabernacle secondly the Arke from the Temple thirdly hee destroyed the Temple that they might looke onely to him who was both the Arke the Tabernacle and the Temple EXERCITAT VI. Of the situation of the Citie of Jerusalem A ceremoniall appendix of Command 2. Psal 48. Beautifull for situation the joy of the whole earth is mount Sion on the sides of the north the City of the great king IErusalem was compassed about with Hils and Valleyes the Hiles were Gareb Calvarie Gihon Aceldamae The Hils compassed Ierusalem Olivet the Valleyes were the Valley of dead Carkases Tyropaeum the Valley of Iehosophat or hinnon or the Kings dale The Citie it selfe stood upon foure Hils The Hils upon which Ierusalem stood Sion towards the south Akra towards the north upon which Salem stood Moriah betwixt Sion and Akra and Bezetha betwixt Akra and Moriah and betwixt Sion and Moriah lay the great gulfe of Millo Vpon every one of these hills there is some notable thing to be observed Some memorable things done on every one of the Hils upon mount Gareb all the Lepers were put therefore it is called the hill of Scabbes Iere. 31.39 upon mount Calvarie Christ was crucified upon Gihon Salomon was anoynted King In Aceldama was the potters field which was bought with the price of the just one for the buriall of strangers Amos 2.6 Act. 1.19 upon mount Olivet Christ was taken up to Heaven Vpon mount Sion stood the fort of the Iebusites The Citie of David stood in Sion which David taking in afterwards called it the Citie of David there he built his house In mount Akra stood the old Citie Salem where Melchizedeck dwelt and it is called Akra from hakkara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obviam veniens obviam venit because there hee met Abraham and blessed him when he returned from the slaughter of the Kings In mount Moriah Abraham would have offered his sonne Gen. 14.19 Vpon mount Moriah Abraham would have offered his sonne Isaac Gen. 22 and here the Angell stood with a drawne sword in his hand above the threshing floore of Arauna the Iebusite and upon this mount afterwards was the Temple of Salomon builded The new towne of Ierusalem stood in Bezetha called the upper Mercat In Bezetha was builded the new towne of Ierusalem called forum inferius in respect of forum superius that was in Sion To the north of Bezetha and Akra stood the new towne builded by Hezekiah which he compassed round about with a wall called murus tertius for the first wall was builded by David round about Sion even to the Sheep-gate the second wall was builded by Salomon round about Bezetha and joyned with the first wall at the Sheepe-gate the third wall was builded by Hezekiah joyning it to the old wall of the City Salem and compassed round about mount Akra to the water gate where it joyned with the second wall The gulfe Millo Millo was a deepe gulfe lying to the north of Sion to the south of Moriah this gulfe Salomon filled up when he builded his owne house the Queenes house and the house of Lebanon Mount Sion in which the City of David stood was called the upper towne and the rest that were towards the north of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem superior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem inferior Salem and Bezetha were called the nether towne and to this the Apostle alludeth Gal. 4.25 Ierusalem which is beneath and Ierusalem which is above Ierusalem which is above signified anogogicallie the triumphant Church but allegorically the free children begotten within the covenant of grace and Ierusalem below signified the children of the bond woman and for this cause it is put in the duall number Ierusalaijm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it consisteth of two Cities which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Iacobs armie is called mahanaijm consisting of two armies one heavenly another earthly to these two Salomon compareth the Church Cant 6.13 what will yee see in the Shulamite as it were the company of Manaham or two armies shee consisted partly of Citizens in the triumphant Church and partly of Citizens in the militant Ierusalem is sometimes called Sion Ierusalem is sometimes called Sion and sometimes Moriah and sometimes Moriah and Sion is called the hill of God Psal 68.15 that is an excellent hill for the Hebrewes wanting the superlative they supply it by adding the name God by which they understand that which is most excellent and great in that kind Psal 80.11 The trees of it were like the Cedars of God that is excellent Cedars So 1 Sam. 18.10 the evill spirit of the Lord came upon Saul that is a very evill spirit So Ierusalem is called the daughter of Sion that is Sion herselfe as the Sonne of man that is a man When Ierusalem and Sion are set together Ierusalem and Sion put together for the more earnest expression they are so to be understood as a repetition of the selfe-same thing for the more earnest expression as Zach. 9.9 O daughter of Sion O daughter of Ierusalem here the explaining of the one word by the other carieth a great weight with it So Psal 92.9 For loe thine enemies O Lord for loe thine enemies O Lord shall perish that is they shall surely perish Moriah is also taken for all the hils whereupon the City stood Gen. 22.2 Goe to the Land of vision that is Moriah taken largely for all the hils in Ierusalem to the land of Moriah but Abraham seeing that excellent vision vers 14. of which Christ spake Ioh. 8.56 Abraham rejoyced to see my day he appropriated the generall name particularly to this mountaine and called it Moriah Quest How is David sayd to bring the head of Goliah to Ierusalem 1 Sam. 17.54
this for the Apostle saith 1 Cor. 7.37 If her husband be dead she is at liberty to marry whom she will onely in the Lord Rom. 1 Tim. 5.14 Let the younger Widdows mary Therefore Mamzer here signifieth him qui ex incerto patre et certa matre natus est whose mother is knowne but not his father The second thing to bee considered is this what is meant by entring into the Congregation To enter into the Congregation What is meant by entring into the Congregation is to beare charge amongst the people of God and this is expressed by going out and in before the people Deut. 31.1 I am too old to goe out and in before this people so Act. 1.21 All the time that Iesus went out and in amongst us this is to have a charge over the people and in this sense the Bastard might not enter into the Congregation that is hee might have no charge nor beare rule amongst the people of God To beare charge expressed by dwelling Sometimes to beare charge amongst the people of God is expressed by dwelling amongst them as 1 King 3.8 To dwell among the people what Thy servant is in the middest of thy people whom thou hast chosen that is he raigneth amongst them and ruleth them and so Psal 101.2 So to dwell amongst the people is to bee esteemed and to bee in account amongst them Gen. 23.10 Ephron dwelt amongst the children of Heth that is he was a Ruler and a Prince amongst them and in this sense the bastard might not dwell amongst the people of God Sometimes to dwell among the people is to dwell safely among them so the Shunamitish Woman said to the Prophet when he offered to speake to the King and to the captaines for her I dwell among my people 1 King 4.13 that is I dwell safely among them and no man doth me harme and in this sense a bastard might enter into the congregation To enter into the Congregation is to enioy all the priviledges of the people of God Againe to enter into the Congregation is to enjoy all the priviledges that the people of God enjoyed and in this sense a Bastard might not enter in the Congregagation Nehemiah findeth fault with the children of Israel because they married with the Moabites and he giveth the reason because the Ammonite and the Moabite should not come into the Congregation for ever Nehe. 13.1 So by the like reason the Bastard might not enter into the Congregation unto the tenth generation therfore they might not marry with them Iosh 23.7 Ye shall not come among the Nations that is ye shall not marry with them there were many other priviledges which the Israelites enjoyed whereof the Bastard was not capable the Israelite had this priviledge to be set at liberty the seventh yeare So they might not take Vsury of an Israelite these priviledges the Bastard had not When he is secluded from the Congregation The Bastard was not secluded from the worship of God here it is not meant that he is secluded from the worship of God but by Congregation here is meant their civill society and meeting Act. 19 39. It shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lawfull congregation that is in a civill meeting they were admitted to the Temple and to the worship of God Obj. Zach 9.6 A Bastard shall dwell in Ashdod therefore it may seeme that they might not come to the Temple of God Answ By Bastard here is meant any vile or wicked man A Bastard put for any vile person that is not regenerate by the seed of grace Vnto the tenth generation that is he should never enter Nehem. 13.1 This Law was ceremoniall and when the ceremonies were in force it was not meant of all sorts of Bastards There are three sorts of impurity set downe in the Scriptures which defile the children Three sorts of impurities the first is peccatum innatum that is originall sinne and all the children of men are equally defiled with this both those who are begotten in marriage and those who are begotten in adultery the second sort of impurity which the children doe contract is legall impurity and this is peccatum agnatum Impuritas innata agnata imputata if the woman had vowed her childe to be a perpetuall Nazarite to the Lord if she had drunken any strong drinke after the child was quicke in her belly she defiled the child and he might not be a Nazarite this was but a ceremoniall uncleannesse which hindered him that he might not enter into the Congregation So if there were defects in the Priests birth Defectus natalium persona conjugij person and marriage which hindred him that he might not enter into the Congregation First if he had been basely borne he might not enter into the Congregation So if there were any defect in his person or blemish in his body and the Canon law imitateth that yet and calleth it Impedimentū Canonicū Impedimentum canonicum or irregularity especially if he wanted his left eye that they call oculum Canonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third was defectus conjugij Levit. 21.7 he might not marry Hhalelah a profane woman such a one as was repudiat from her husband or one borne of a whore or a widdow Ezekiel chapt 44. verses 21 22. All these were called Hhalelah profane And a Priest that married such a one might not enter into the Congregation to serve before the Lord No defects in a mans person or birth doe hinder him from entring into the Congregation under the Gospel this was impuritas agnata that hindered the Priest Vnder the Gospel if a man should lacke an arme or a leg he might notwithstanding of this enter into the Congregation as an Eunuch is admitted to stand before the Lord Esay 56. And if the defects of a mans person and of his marriage doe not hinder him to stand before the Lord so neither doe the defects of a mans birth although he be basely born yet he may enter into the congregation Imputed uncleannesse of two sorts The third sort of impurity which defileth a man is imputed uncleannesse and it is of two sorts either before God or before the Magistrate Before God the Lord may visite the sinnes of the fathers upon the children who are begotten in holy marriage much more may he visit the sins of the fathers upō the childrē who are begotten in whoredom The Lord sometimes punisheth the whoredomes of the parents upon the children I will not have pitty upon her children because they are the children of fornications Hos 2.4 And so he visited the whoredomes of Iezabel upon Ioram 2 Kings 9.22 But if the children follow not the footsteps of their fathers then the Lord imputeth not the sinnes of the fathers unto the children if the adulterer repent him of his adultery then God pardoneth him for his adultery So he will not
lay the fathers adultery to the childs charge if he follow not his fathers footsteps The second sort of imputation is by the Magistrate How the Magistrate may impute the parents whoredomes to the children for the restraining of whoredome Thou shalt not inherite with us because thou art the sonne of a strange woman Iud. 10.2 The equity of this Law is because they are not knowne to be their fathers children and if the children of the concubines succeeded not to their fathers inheritance much lesse should the children of the harlots So they exclude them from bearing any civill charge But this defect is taken away first by their good education which washeth away this blot and then they are reabled by the Law and made capable of honors And this should be no more a blot unto them than if they wanted a hand or a legge and as we blame not the stollen seede when it is sowen and groweth up but these who stole the seede Simile so wee should not blame the child begotten out of marriage if he follow not his fathers footsteps but onely his father who begot him The Iewes say in the Talmud Talmud torah cap. 1. fol. 10. that the Priest excelleth the Levite and the Levite excelleth the Israelite and the Israelite excelleth the Mamzer and the Mamzer excelleth the Nethinim and the Nethinim the Proselyte but they say if the Priest be unskilfull in the law and an Idiot and the Mamzer be the son or a scholler of the wise then he excelleth the Priest Notable men in the Church who have been Bastards There have been profitable men in the Church who were basely borne as Lumbard Gratian and Comester who were three bastards borne of one whore and Darius Nothus among the Persian Kings and Hercules When the Lord debarred them to the tenth generation this is a ceremoniall Law and not a Morall This Law is ceremoniall and not morall David the tent fromh Pharez incestuously begotten was King in Israel and if this were a morall precept then Gods Iustice should exceede his mercy in the Church hee showeth mercy to the thousand generation but his Iustice should extend it selfe for ever What sort of Bastard is meant here Lastly it is not meant here of every bastard but of him who is borne of a common harlot Iephthe was basely borne and yet he had the charge of the people of God Foure sorts of sinnes The Lawyers marke that there are foure sorts of sonnes first some naturall and Legitimate secondly some Legitimate but not naturall thirdly some naturall and not legitimate and fourthly some neither naturall nor legitimate Naturall and legitimate are those who are borne in holy wedlocke Secondly legitimate and not naturall are those who are adopted children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collecti ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collegit congregavit and such the Iewes called Asuphim collecti Psal 27.10 Thirdly naturall but not legitimate as those who are borne of harlots but not of common harlots and such are called Nothi Lastly neither naturall nor legitimate as those who are borne of common harlots such a one the Hebrewes called Mamzer and the Latines call him Spurium and the Lawiers call such children incertos quia incerto patre sed certa matre such as those might not enter into the congregation Conclusion The Conclusion of this is children beare not the reproach of their parents under the Gospell therfore it is a vile thing and an opprobry to object to a man that he is a whores sonne although his mother were a whore farre more then when his mother is an honest and chast woman as Saul did to Ionathan 1 Sam. 20.30 Thou hast chosen the son of Iesse to thine own confusion to the confusion of thy mothers nakednesse that is all men hearing that thou lovest a man whom I hate they will say that thou art not my son but the son of a whore and a Bastard and so this shall be a reproach both to thee and to thy mother EXERCITAT XXIX The Priests Daughter that defiled her selfe with fornication was to be burnt A ceremoniall appendix of Command 7. Levit. 21.19 And if any Priests Daughter defiled herselfe by playing the whore she profaneth her father she shall be burnt with fire THe Priests Daughter if she committed whoredome was to be burnt quicke this the Latines call Vivicomburium So the King of Babel Iere. 29.23 Caused rost two adulterous Priests in the fire because they lay with their neighbors wives She was to be burnt quick Why the Priests daughter was to be burnt quicke because she had profaned her father the Priest As Simeon and Levi made their father stinke before the Sichemites because of their vile murther Gen. 34.30 So the Priests Daughter committing whoredome profaneth him and maketh him vile in the eyes of the people Secondly she made the sacrifice of the Lord to be abhorred As the sonnes of Eli lyeing with the women that came to the Tabernacle made the sacrifice of the Lord to be abhorred for the people judged of the sacrifice by the Priest such Priest such sacrifice so when the Priests Daughter committed whoredome she made the sacrifice of the Priest to be abhorred This sinne deserved a fearefull punishment Christus typicus mysticus Sacramentalis proprie dictus because it was committed against the Lord Iesus in type Christ is set downe to us in the Scriptures foure manner of wayes First Christus typicus Secondly Christus Mysticus Thirdly Christus Sacramentalis and fourthly Christus propriè dictus When a profane man or woman defile themselves with whoredome and then doe come to the holy Sacrament thus they defile Christ Sacramentally So when they commit this sinne they offend the Church the Mysticall Body of Christ and they take one of his members and make it the member of an Harlot So when the Priests Daughter committed whoredome she sinned against Christ in type Quest Whether was the man that lay with the Priests Daughter burnt also or not Answ Whether the man that lay with the Priests daughter was â—urnt or not Not and the Iewes say that they killed not two upon one day unlesse they were guilty of one and the selfe same crime as the adulterer and the adultresse were both put to dead upon one day but they say if one had lyen with the Priests Daughter he was strangled and she was burnt and therefore not put to death in one day The Iewes afterwards changed this sort of burning and they burnt them powring in hote Leade at their mouth Combastio anima quid apud hebraeos and this is called Combustio animae and so Ionathan the Paraphrast paraphraseth it this wayes she shall be burnt powring in hote Leade at her mouth Combusti per munus cali qâ—â—d and this sort of burning they called also Combustio per manus coeli that is as if they were stricken from the Heavens
was a great worke but it was not a miracle it was onely an inlarging of Nature Secundum naturam Prater naturam Supra naturam Contra. naturam God worketh not contrary to nature God worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he worketh never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Nature when he maketh a man see ordinarily so he worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides Nature when he made Stevens eye to see to the third Heaven Act. 7. But when he made the blind to see this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When a yong woman conceiveth and beareth a child this is according to Nature but when Sarah bare a sonne After that it ceased to be with her after the manner of women Gen. 18.11 This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides nature but when the Virgin Mary bare a sonne this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above Nature The Lord reserveth foure keyes to himselfe She shall bring forth children the Lord is he that giveth children to the barren Ier 31.27 I will sowe the house of Iuda and the house of Israel with the seed of men The paraphrast of Ierusalem in Gen. 30.4 setteth downe foure keyes the first is clavis foecunditatis ad aperiendum the key of fertility to open the wombe and sterilitatis ad oceludendum of barrennesse to shut the wombe Gen. 30.22 God remembred Rahel and opened her wombe Secondly clavis pluviae Deu. 28.12 The Lord shall open unto thee his good treasures the heavens to give raine unto the Land in due season The third is clavis cibationis the key of feeding Psal 145. Thou openest thine hand and satisfiest the desire of every living thing And the fourth is clavis sepulchre the key of the grave Ezek. 37.12 And I shall open your graves She shall give seed The woman giveth seed in generation the woman giveth seed in the generation as well as the man it should not be translated Si semen conceperit aut susceperit for that is contrary to the nature of the Active conjugation hiphil and it is oftentimes spoken in the Scriptures of trees and herbes sementare semen which cannot be translated suscipere semenâ— So Heb. 11.11 Sarah received strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not susceptio sed jactus or the casting out of the seed as when the Husbandman casteth the seed into the ground that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the casting out of the seed The Syriacke paraphrase doth not paraphrase it rightly ut susceperit aut conceperit semen that she might conceive seed The Anabaptiste deny that Iesus Christ tooke flesh of the Virgin Mary but that he passed through her The errour of the Anabaptists as water doth the row a golden Pipe and their chiefe reason is because as they say Women give no seed in generation but this Text sheweth the contrary So Levit 1â— 2 And if Christ had not taken flesh of the Virgin Mary he had never been our Goel but as our neere kinseman he has redeemed us from eternall damnation Lastly observe The Word of God like the bitter water as this bitter water made the guilty womans thigh to rot so it maketh her that is innocent to conceive So the Word of God which is the savour of death unto death to the wicked is the savour of life unto life to the godly The conclusion of this is Conclusion God findeth out punisheth all sinne but especially adultery He will â—uagerwomen that breake wedlocke Ezek. â—6 28 And he shall be a swift witnesse against adulterers Mal. 3.5 Commandement VIII EXERCITAT XXXI Of devouring of holy things A ceremoniall appendix of Command 8. Prov. 20.25 It is a snare for a man to devour that which is holy and after Vowes to make inquiry Sacriledge compared to a snare IT is a snare for a man to devour holy things a snare is set as a trape to catch Ier. 5.26 When the fowler layeth his snare he scattereth some Corne about it to draw the Birds to it then the snare catcheth the Birds and lastly the fowler destroyeth them when Sacrilegious men meddle with holy things to devour them they see some hope of gaine there which allureth them but there is a snare laid secretly to catch them and then the Lord who taketh them justly destroyeth them for meddling with holy things The judgements of God upon those who have devoured holy things There was never one that medled with those holy things to devour them or turne them to their owne private use and commodity but it was a snare to him Iehoiakim tooke the Cedar out of the house of God and seiled his owne Windowes with it and painted it with Vermilion that it should not be knowne to be the seiling of the house of God but see what judgements befell to him quia commiscuit se cum ista cedrâ— because he meddled with that Cedar turned it to his owne use the Lord saith They shall not lament for him he shall be buried with the buriall of an Asse drawne and cast forth beyond the gates of Ierusalem Iere. 22.19 And see what judgements befell to Nebuchadnezzer because he robbed the Temple and to Belshazzer becaused hee dranke in the Vessels of the House of the Lord And what befell Sbishak King of Egypt and to Crassus for robbing of the Temple of the Lord All these doe let us see what a snare it is to devour holy things Abimelech when he burnt the house of Baal Berith the Idol his snare catched him quickely because he medled with the house of Baal which he tooke to be a god hee was killed by a Woman with a piece of a Milstone Iudg 9.53 How dangerous a thing is it then to rob the house of the living God Dionysius the Tyrant after he had robbed the Temple of Apollo and finding a good goale of wind as he returned home he jestingly said O how doth sacrilege please the Gods But here the Lord saith It is a snare to devour that which is holy When the Heathen were sacrificing Simile there came an Eagle to the Altar and caught a peece of the sacrifice from it but a coale did cleave to the flesh which she carrying into her nest burnt her nest her yong ones and she hardly escaped her selfe it is easie for any to apply this who is not a mocker as Dionysius was So it was a snare to the sonnes of Eli to take that part of the Sacrifice which belonged not to them so it was a snare to those in the dayes of Malachy Who with-held the tithes from the house of God and so to the Priests who changed and alienated their Portions Ezek. 48.14 And so to those who delayed to pay their vowes So the Hebrewes say What it is to transgresse in holy things that to transgresse in the holy things is sacriledge as if they did eate the tithe of their
of the soule they answered That it might be well with them in this life we professe the immortality of the soule why study we not then to keepe the Law that it may goe well with us in the time to come Augustine said if he were perswaded that the soule were mortall then of all religions he would chuse to be the Epicure or Sadduce but seeing the soule is an immortall substance Let us detest these bruit beasts who imagine that death is the end both of soule and body the soule liveth for ever then the body must live for ever either in weale or woe Let us study therefore to feed the soule with that immortall food of the Word of God and not say with the rich man in the Gospell Luc. 12.19 Soule thou hast enough if we would have that happy conjunction betwixt the soule and the body againe Moses said if a man dye having no children Quest The question may be asked here how Moses could command such a thing for incest is condemned in the morall law and forbidden in the seventh Commandement Ans We must distinguish betwixt these lawes which are morall positive lawes and those which are divine positive lawes Morale positivum divinuâ— positivum Morall positive lawes are such as the very light of nature commandeth Divine positive are those which are accessory commandements added to the first Example this is a morall positive law that a man should not lye with his mother nor with his mother in law for this is a fornication that is not named amongst the Gentiles 1 Cor. 5.1 And it was for this sort of incest that the Canaanites were cast out of Canaan So this is primarium jus naturae or morale positivum that a man should not lye with his daughter nor his daughters daughter descendendo descending downeward but this againe is divinum positivum or secundarium jus naturae in the collaterall line that a man should not lye with his sister or his brothers wife No marriage in the collaterall line was forbidden at the first by the law of nature or morall positive law but it was forbidden afterwards by the divine positive law Levit. 18.16 When Lot lay with his daughters this was incest in the highest degree because it was contrary to Ius naturale the morall positive law but when Amram married Iochabed Dodatho his fathers sister Exod. 6 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita It should not be translated Patrueâ—is cozin-german but his fathers sister see Num. 26.59 This was not against the morall positive or naturall part of the law because it was not in the right line but in the collaterall although in the neerest degree it was against the divine positive law and that the Church might be replenished with people God over-saw this sort of marriage at the first but God doth more here hee commanded the brother to raise up seede to his brother First This Commandement was not against the morall positive Law this is not contra primarium jus naturae because it was not in the right line Secondly it is an exception from secundarium ius naturae for when God commanded to doe this hee willed them not to doe this to satisfie lust for that were against primarium jus naturae the morall positive law but onely that the elder brother might be a tipe of Iesus CHRIST who should never want a seede in the Church If he dye having no children In the originall it is having no seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated sonnes here for daughters succeeded likewise to the inheritance when the fathers had no sonnes therefore it should be translated haeving no children The women raised up seed to their parents which comprehends both the males and femals the women raised up seede to their parents as well as the males marrying within their owne tribe therefore that saying in the Talmud was not true qui masculam prolem non habuit etsi filias habuerit plurimas in eo genus est consummatum His brother shall marry his wife and raise up seede to him What brother had this priviledge The eldest brother was bound to raise up seed onely he that was the eldest brother and therefore Deut. 25.5 If brethren dwell together and one of them dye one of them Numerus Cardinaliâ— pro ordinali that is the eldest of them Gen. 1.5 and the evening and the morning were one day that is the first day this is cardinalis numeruâ— pro ordinali if the third brother had raised up seede to the second brother then it had beene incest He that was the first borne in Israel What things the first borne did to the rest he was bound to do three things to his brethren kinsmen first he was bound to revenge his blood their was vindex sanguinis Secondly he was Goel and redeemed the morgaged lands of his neere kinsman and thirdly it was he that delivered him out of prison all these three he was bound to doe to him jure propinquitatis because hee was his neerest kinsman What things due to the eldest brother There were three things againe which were due to him First hee had a double portion of his fathers goods Secondly he had the whole inheritance and thirdly if he dyed without children his brother was to raise up seed unto him Christ our Goel revengeth our blood upon his enemies Now let us apply these to Christ First Christ is our Goel or vindex sanguinis the revenger of our blood upon that red Dragon who thristeth for the blood of man and upon all the enemies who thirst for the blood of his children the revenger of blood or Goel Deut. 19.6 when he pursued the killer his heart waxed hote in the pursuite Iesus Christ our Goel when hee doth see the blood of the Saints shed his heart waxeth hote and he furbisheth the sword to make it drunke with the blood of his enemies Iere. 51.35 The violence done to me to my flesh be upon thee Babylon shall Sion say and my blood be upon the Chaldeans shall Ierusalem say now marke what is said in the chapter preceding Iere. 30.50 How teares are said to offend Thy Goel or redeemer is strong and I will pleade thy cause See how the revenger of the blood makes Babylon and Chaldea answer for all Iob saith Cap. 17. My teares ascend before the Lord Teares naturally descend but as the Sunne drawes up the exhalations and they fall downe againe so the wrongs that are done to the Saints they come up before their Goel and then fall downe againe upon the enemies heads they shall answer for all the blood shed from Abel to Zachary and all this innocent blood which is shed now the Lord will require it at their hand Secondly he redeemed the morgaged land Ruth 4.4 and Ier. 32.7 when Hanameel the sonne of Shallum had morgaged his field that was in Anathoth the right of redemption belonged
with the temptation will make a way alwayes to escape that we may be able to beare it Observe in Satans tempations first the order and then the manner the Apostle hath an heavenly order 1 Cor. 11.3 The order of Satans temptations God is Christs head Christ is the mās head and the man is the womans head the Devill first hee tempted the Woman the weaker Vessell Secondly he tempted the man the womans head Thirdly hee tempted Christ here in his type Ioshua and then Christ in proper person who is the mans head but hee durst never goe higher to tempt God Christs head There is nothing contrary to God by his omnipotencie hee subdueth all things to him as there is nothing summe malum as God is summe bonum for then there should be duo principia as the Manicheans held so the Divel is not absolutely contrary to God but must be subject unto him and over-ruled by him And if we shall marke the manner of his temptations we shall see them strange First he intices and setteth forward men to mischiefe and then he would be their first accuser like unto Ioab 2 Sam. 18.12 when Absolom was hanging in an oake tree one came and told Ioab that he was hanging there Ioab offered the man ten shekles of silver to kill him but what saith the man he refused and said No thou wouldst give me a thousand shekles of silver The manner of Satans temptations for the King commanded to spare the young man and if I should doe so thou wouldst be the first man that wouldst set thy selfe against me for Ioab first to perswade the man to kill Absolom and then to bee the first to accuse the man was not this a shamelesse accuser So for the Devill first to set men on worke and then to accuse them is not this a vile accuser Satan is a cruel and a crafty adversary he is called Satan quia intestino odio prosequitur because hee pursueth with deadly hatred and that red Dragon who thirsts for the blood of the children of men therefore miserable are those who seeke to him for reliefe in their sicknesse or distresse Exod. 4.14 I am the Lord that healeth thee many thinke that there are some gentle sorts of Divels that can doe men no harme and that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if they understood Satan's grounded and rooted malice and craft they would never seeke to him Observe the nature of this false accuser How Satā dealeth with his owne children and how with the children of God when he accuseth the child of God he makes his sinnes appeare more than they are if Ioshua's cloathes be soyled he makes them appeare like the cloathes of the menstruous women but when he hath to doe with the wicked he makes their sinnes appeare lesse than they are but God keepeth a contrary course when he lookes upon the sinnes of his Saints they seeme lesse to him than they are Iere. 51.20 Iacobs iniquity shall be sought for and shall not be found and Rom. 8.1 No condemnation to them which are in Christ but when he lookes upon the sinnes of the wicked he sees them just as they are Simile when a man lookes in a round glasse his face seemeth to him lesse than it is when a man lookes in a hollow glasse his face seemeth to him more than it is when a man lookes in a plaine glasse his face seemeth just to him as it is They will never be well decked to whom the Divell holdeth up the glasse of all men the Divell taketh most notice of the sinnes of the Ministers and is readiest to lay their sinnes to their owne charge and to blaze them abroad to others if there be a hole in their coat he will say they are ragged and if their cloathes be soyled he will say they are naked he observeth all our infirmities and watcheth our haltings therefore let us looke well to our wayes To resist him Satan layes to Ioshua's charge the faults of the people here Ioshua represented the whole people for the Priest under the law bare the sinnes of all the people but to be partakers of the sinnes of the people as here Ioshua was when hee did beare with the people that had married strange wives How a Minister may be guilty of the sinnes of the people that is a great sinne A Minister may be guilty of the sinnes of the people sundry wayes First of the ignorance of the people when hee instructs them not the lipes of the Priest should preserve knowledge Secondly he is guilty of the sinnes of the people when he reproveth them not for their sinne as Mal. 2.9 Accepistis facies in lege what is that Ye have accepted persons in the Law that is when the great men sinned the Priest durst not reprove them but was partiall in his reproofes Thirdly they are guilty of the sinnes of the people when they scandalize them by their bad life when they cary not the tender and weake Lambes in their bosomes or cause them to abort For whom Christ hath died Rom 14.15 Lev. 4.3 in reatum populi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause the people to trespasse 1 Chro. 21.3 Why wilt thou be a trespasse to Israel How the Minister may be partaker of the sinnes of the people And as the Preacher may be an occasion and a stumbling to make the people sinne so he may be partaker of the sinnes of the people if hee follow them in their sinnes we have a notable example of this Amos 2.11 The Lord forbad expressely the Nazarits to drinke wine and yet the wicked Iewes came and tempted them to drinke wine and they to be counted boone companions did drinke wine with them and thus they were guilty of the sinnes of the people But they should have remembred that of Iere. 15.19 Turne thou not to them but let them turne to thee they bid you drinke wine will yee drinke it then yee goe to them but refuse to drinke it stand in your place and let them rather come to you run not in that same excesse of ryot with them When Ioshua's sonnes maried strange wives this was a staine to his holy garments so when the sonnes of Eli lay with the women that came to the Tabernacle it made the sacrifice of the Lord to be abhorred and when the Priests daughter committed whoredome it was a great disgrace and shame unto him therefore Paul will have a Minister To rule well his owne house having his children in subjection with all gravity 1 Tim. 3.4 and he giveth the reason why they should have obedient children and his house well ordered vers 5 For if a man know not how to rule his owne house how shall he take care of the Church of God How shall a Minister know that he is free from the pollutions of the people Quest First Answ if he be deepely touched with a sense of his owne sinnes and then
the end of all his miseries and therefore is properly called mans day Iob 18.20 The day of a mans death is better then the day of his birth Luc. 2.29 Now lettest thou thy servant depart in peace 1 Sam. 28.15 Why hast thou troubled me Iob 3.13 For now should I have lien still and beene quiet I should have slept then should I have beene at rest The Councell of Toledo marketh that Christ wept not at Lazarus death but at his resurrection and this should teach us to moderate our griefe when our friends dye and those whom we love best If ye love me saith Christ yee will rejoyce because I goe to my father Ioh. 14.28 So we should rejoyce when wee see our friends goe to our Father and count the day of their death better then the day of their birth The day of death is worse to the wicked The day of a mans death is better than the day of his birth to the children of God it is better but to the wicked it is much worse the child of God saith in his death as Christ said consummatum est then all teares are wipt from their eyes but to the wicked it is their worst day as the child of God saith consummatum est so they say inchoatum est Luc. 16.25 Remember that thou in thy life time receivedst thy good things and Lazarus his evill things but now he is comforted and thou art tormented Death is worse to the wicked man therefore his death is called the death of the uncircumcised Ezek. 28.12 and he dyeth as a foole 2 Sam. 3.33 but the children of God die in the Lord and their death is their rest It may seeme that to be borne is better than death Ob. Ioh 16.20 A woman when she is in travell hath sorrow because her houre is come but assoone as she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world She rejoyceth that she hath brought forth a Sonne but we rejoyce not when one dyeth therefore it may seeme that the day of ones birth is better then the day of his death It is better for the woman that she hath a child borne for the continuation of her posterity Answ and therfore she rejoyceth but the day of the childs death is better for himselfe than the day of his birth because then there is an end put to all his miseries In what case may a man choose death rather then life Quest We may chiefely choose death rather then life onely to be rid of sinne as Paul desired Answ to depart and to be with Christ Phil. 1.23 but this was onely to be delivered from the body of sinne to prevent sinne it is better not to be than to be Eccles 4.3 for he hath not seene the evill worke which is done under the Sunne Againe it is better for reprobates that they had never beene because of their damnation as it is said of Iudas It had beene better for him that he had never beene borne Matth. 26.21 and it is better to be dead then living that a man may be freed of sinne There is esse Physicum esse morale it is better for a wicked man to be than not to be ratione Physica because he commeth nearer to God who hath his being of himselfe but it is worse to him quoad esse morale magis optandum non esse cum carentia poena quam esse cum poena that is it is better for him not to be without punishment than to be and be punished eternally There is in man instinct reason and faith instinct teacheth him onely to seeke the preservation of his body reason goeth somewhat higher and hath some respect to vertue and honor but yet it is not a right guide to man here when hee wisheth to be dead for feare of shame and such worldly inconvenients Stoici ne foedetur virtus Romani ob inanem gloriam mortem optarunt but faith seeth farther and wisheth this dissolution because it knoweth that the body and the soule shall be joyned together againe after they are separated and purified from sinne A man must not wish death or the grave although he be bitter in soule Iob. 3.20 and afflictions be upon him but onely for sinne If it be said death destroyeth the substance of man but sinne destroyeth onely an accident in man Ob. therefore death should not be desired for the eschewing of sinne Answ Death is not a totall destruction of a man neither is a man turned into nothing when he dyeth neither wisheth he death that he may not be but that this Tabernacle may be dissolved that he may have A building of God an house not made with hands eternall in the heavens 2 Cor. 5.1 Observe that men looke diversly upon death First as it is an enemy to nature and so all men abhorre it And the naturall man in this respect calleth it a bitter death 1 Sam. 15.3 Hagag said Surely the bitternesse of death is past Secondly some looke upon it as the wages of sinne Rom. 6.32 then it is a more bitter death and thirdly some looke upon it as a passage to life and then it is to be wished but not for it selfe but for another end as when a sicke man desireth a bitter potion for his healths sake for no evill of punishment is to be desired for it selfe There are two periods set downe here our birth and our death and not our life It is the manner of the spirit of God in the Scriptures to set downe the two extremes and to leave out the midst as Psal 21.8 the Lord shall keepe thy going in and going out that is all thy wayes so Exod. 8.11.5 And all the first borne of the land of Egypt shall dye from the first borne of Pharaoh that fitteth upon the throne unto the first borne of the Maidservant that sitteth behind the Mill here the rest of the people are left out for shortnesse and the two extremes are expressed so Num. 6.4 from the kernell to the huske here the wine which is the midst is left out so Iob. 24.20 The wombe shall forget him and the wormes shall feede sweetly upon him here the birth and the grave include the whole life So here are set downe our birth and our death our two graves the grave out of which we come and the grave unto which we goe Iob joyneth these two together Naked came I out of my Mothers wombe and naked shall I returne thither Iob. 1.21 he was not to returne backe to his Mothers wombe againe but he was to returne backe to the grave againe the second wombe and Christ joyneth the belly and the grave Matth. 1â— 4 For as Ionas was three dayes and three night in the Whales belly So shall the some of man be three dayes and three nights in the heart of the earth hence it is that the inferior parts of the earth
Samaritan edition not the originall 112. it differeth as much from the originall as the Seventy ibid. it addeth and diminisheth from the originall Text 113. the writing of it in many parts Kabbalisticall 114. 115 116. Sciences the birth of reason 3. Sciences fourefold ibid. Scriptures approved by Gods outward and inward testimony 76. reasons proving them to be divine 87. they are clearely set downe 80. they cohere well 104. the agreement of them 81. not written to satisfie mens curiositie 87 somethings in them borrowed from the heathen history 96. some things from the Iewish history ibid. Scriptures to be interpreted 162. their division 64. they were not divided in Chapters at the first 175. divided in Haphtaroth and parashoth by the Iewes ibid. of their sense 177. but one literall sense 178. how to finde out the literall sense 179. Seventy who and why so called 143. T Text the meaning of it knowne by the antecedent and consequent 130. threefold corruption 111. Translation what 131. the translation of the Seventy 142. what a translator should observe 132. 133. 134. vulgar Latine translation 153. by whom finished ibid. V Verity threefold 16. Vision twofold 45. fourefold 57. Vrim and Thummim what 51. what sort of revelation by them ibid. how the Lord taught the Priest by them 53. they asked counsell by them in weightie matters 55. they were not in the second Temple 59. W Word why God would have it written 62 the certainety of it ibid. considered two wayes 61. World compared to Egypt Y Yere twofold 175. the Law read once in the yeare ibid. EXERCITATIONS DIVINE The first Booke containing diverse Questions for the understanding of the Scriptures in generall Exercitat Divine 1. Of the excellency of DIVINITIE above all other Sciences 2 TIMOT 3.16 All Scripture is given by inspiration of God c. HVmane Sciences and Arts Humane Sciences and Arts compared to the dough brought out of Egypt and Divinity to Manna have beene fitly compared to the dough which the Israelites brought out of Egypt Exod. 12.34 which they fed upon untill they got Manna This dough was prepared by much labour by plowing by sowing by reaping by grinding kneading and baking So humane Sciences which are the birth of reason are bred below here but Divinitie is like unto Manna which was prepared or ready to their hand they neither plowed for it neither did sow it nor reaped it So Divinity is prepared in heaven and sent downe to teach the Church here below The dough which they brought out of Egypt The dough the bread of the poore Deut. 16.3 is called panis pauperum the poores bread it is called the poores bread because the poore in their necessity could not bee at leasure to ferment it and it had not so pleasant a relish therefore it is called the poores bread Manna the bread of Angels but Manna is called the bread of Angels Psal 78.25 It is called the bread of Angels because it was brought downe by their ministerie and it was so pleasant in taste that if the Angels had eaten bread it might have served them So 1 Cor. 13.1 If I speake with the tongue of Angels that is if the Angels had tongues to speake with And as farre as Manna surpassed the poores bread as farre and farther doth Divinity surpasse humane Sciences and Arts. The world compared to Egypt and the Church to Canaan Againe the world hath beene well compared to Egypt and the Church to Canaan Egypt was a Land that was watered with the feete of men Deut. 11 10. It was said to be watered with the feete of men Egypt watered with the feet of men as a garden because they carried water on foote out of Nilus and watered their Land with it Canaan a land blessed of God but Canaan was a Land blessed of God and his eyes were upon it from the beginning of the yeere to the end Deut. 11.12 It was a land of hils and valleyes and drinketh water of the raine of heaven The world is but watered with humane Sciences and Arts which are drawne out of the troubled reason of man like Nilus but the Church is watered with these celestiall graces which come from above A comparison betwixt Divinity and all other Sciences and Arts in generall Now that we may see the excellency of Divinity above all other Sciences and Arts let us observe wherein they differ in generall and then let us make a particular comparison betwixt Divinity other Sciences and Arts. Differ 1 First they differ origine in the originall humane Sciences and Arts proceede from God as hee is God and generall ruler of the world but Divinity proceeded from the Father by the Sonne to the Church Revel 22.1 And he shewed me a pure river of water of life cleare as cristall proceeding out of the throne of God and of the Lambe but these humane Sciences and Arts although they proceede from God yet they proceede not from God and the Lambe like a cristall river Differ 2 Secondly these humane Sciences and Arts are but humano-divinae they are but the broode of reason which proceedeth from God enlightning every man that commeth into the world Scientia hūano-divina Scientia humana Scientia diabolica Scientia divino-divina Iohn 1.9 Some againe are humane and the birth of corrupt man onely as Sophistrie And thirdly some are Diabolicae as necromancie and witch-craft But Divinity is Divino-divina that is it is originally from God and immediately Differ 3 And if we shall compare Faith the daughter of Divinity A comparison betwixt sense reason faith with Reason the mother of all other Sciences and Arts we shall see how farre Divinity excelleth all other Sciences and Arts. There are in man sense reason and faith and as farre as reason surpasseth sense much farther doth faith surpasse reason and by consequent Divinity surpasseth all other Sciences Reason differeth much from sense How sense reason and faith apprehend things for sense the farther that the object is from it it is magis universale magis confusum it is the more universall and more confused and the nearer that the object comes to the sense it is the lesse universall and more distinct Example when we see an object a farre off we take it up first to be ens somewhat then we take it up to be a living creature then we take it up to be a man and last to be Peter or Iohn Here the neerer that the object commeth to our sense it is lesse universall and more distinct and the farther that it is removed from our sense it is the more universall and more confused Simile The knowledge which a young child hath at the first is wonderfull confused and he will sucke any woman for his nurse this knowledge is very confused then his knowledge becommeth more distinct and more generall and then he beginneth to know this is not my nurse and this is not