Tribe of Iuda and mount Moriah with Salem and Akra towards the North in the Tribe of Benjamin but if the line be drawne through the valley which was filled up by the Maccabees then mount Moriah is conjoyned with Sion in the Tribe of Iuda for the Temple was builded in the threshing floore of Arauna the Iebusite and the Iebusites dwelt upon mount Sion therefore the division by this valley cannot shew us in what Tribe the Temple stood So that we must search out another line which separateth the Tribe of Iuda from Benjamin which line being to the north of Iuda must be upon the south of Benjamin the two extreames of this line are set downe Iosh 15.5 The line which divided Iuda from Benjamin reached from the dead Sea to the Mediterranean Sea where he describeth the borders of Iuda the cast part of the line tendeth towards the dead Sea at that part where Iordan entereth into it called Lingua maris and the west part of the line tendeth towards the great Sea called the mediterranean Sea these are his words For the east border was the salt Sea even to the end of Iordan this was the dead Sea where Sodome and Gomorra stood And their border in the north quarter was from the bay of the Sea at the uttermost part of Iordan Iosh 15.5 The line commeth from En-rogel thorow the valley of Hinnom to the tongue of the Sea This was towards the east the line was stretched forth towards the west to En-rogel which is a fountaine in the valley of Hinnom where the valley Tyropoeon endeth Now if yee will stretch out the line from the fountaine of En-rogel to the tongue of the Sea it must be drawne through the valley of Hinnom to the north of mount Sion and then it is subjoyned vers 9. speaking of Moriah and the border was drawne from the top of the hill unto the fountaine of the water of Nephtoah which is over against Hinnom towards the west and to the valley of Rephaim towards the north for Iosh 18.16 maketh mention of two valleyes one towards the east of the Citie called Hinnom upon the west of which lieth the hill Moriah and the Temple the other valley is called the valley of Rephaim or of Gyants lying towardes the west and south of mount Sion then the north part of that valley must stretch towards mount Moriah and the line which divideth the Citie and the mountaine thereof to wit Moriah in two parts must touch the valley of Rephaim towards the north The line goeth directly over the top of Mount Moriah the same division is set downe Neh. 11.24 So that Benjamin had the north side of this line and Iuda the south and the line stretching over the top of mount Moriah it went through the middle of the Temple and through the holiest of all so that the one halfe of the Temple stood in the Tribe of Iuda The line goeth through the midst of the Temple the holiest and holiest of all and betwixt the Cherubims and the other in the Tribe of Benjamin the one halfe of the Arke in the one Tribe and the other in the other and of the foure Cherubims two stood in one Tribe and two in another and God himselfe sitting betwixt the wings of the Cherubims is sayd to dwell cethephau betwixt his shoulders How God is sayd to dwell betwixt his shoulders that is in Ierusalem where the Temple stood in the very borders of Iuda and Benjamin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humerus vel extremitas alicujus rei Catheph signifieth the borders or marches as if he should say he shall dwell in the very outmost borders of Iuda and Benjamin Now for the better understanding of these things which haue beene spoken before marke this figure following West North. East South And for this cause it was that Salomon had in his throne twelve Lions upholding it but on the seat where he sate and leaned his armes there was a Bullock and a Lyon the Lyon for Iuda and the Bullock for Benjamin by which was signified Why Salomons Throne had a Bullock and an Oxe when ten Tribes should bee rent from his crowne that Iuda and Benjamin should cleave together and uphold the Temple both Iuda and Benjamin went in captivitie together came home together and builded the Temple together Conclusion The Conclusion of this is the kingdome and the priesthood should never be separated for most of the Priests dwelt in the lower citie in the Tribe of Benjamin and the kingly Scepter was in Iuda the upper Citie EXERCITAT VIII Of the Temple of Ierusalem Commandement 2. 1 King 8.30 Hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place THe Lord made choise of this Temple not so much for himselfe as for his people The Lord causes to build the temple not so much for himselfe as for mans cause for God dwelleth not in houses made with hands Act. 7.48 God fitting himselfe to mans capacitie doth as a Prince useth to doe for as a Prince maketh choise of some great Citie for his residence so doth the Lord make choise of Ierusalem The Lord compared to a Prince in his princely house therefore it is called the Citie of the great King Matth. 5.36 and as a prince hath his palace within a great Citie so hath the Lord his Temple within Ierusalem and therefore it is called the place of his habitation Psal 76.2 and as a Prince hath his palace distinguished in so many courts so was the Temple of Ierusalem and as they have their furnished Tables so the Lord hath his Altar for his Table Mala. 1.7 The Lord had his Table and appointed times as it were for dinner and supper and and his appointed time for dinner and supper were the morning and evening Sacrifices Psal 50.10 Every beast of the forrest is mine and the cattell upon a thousand hils If I be hungry I will not tell thee This Temple was called the throne of his glory Iere. 14.21 So the perfection of beauty and the joy of the whole earth Lament 2.15 So the place of his rest Psal 132.14 and 1 Chro. 6.41 It was divided into three parts and therefore The Temple divided in three parts Iere. 7.4 useth a threefold repetition to note these three parts of the Temple The first was the holiest the Seventy call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers names â—â—en to the holiest it is also called Oraculum Exod. 25.22 and it called Sanctum Sanctorum the holy of the holiest because it was separated from all profane uses Heb. 9.14 and because it was holy the Highpriest who went into it behoved to sanctifie himselfe before hee went into it and hee was a type of Christ who was holy blamelesse and undefiled and separated from sinners Heb. 26.7 The second part of the Temple was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel
Pentecost the full Harvest was gathered in their first Harvest was of their Barley of their basest Graine onely but the full Harvest of their best Graine the Wheate was at the Pentecost Christ said Ioh. 4.35 Say ye not Allusion there are foure Moneths and then commeth Harvest Behold I say unto you lift up your eyes and looke on the Fieldes for they are white already unto Harvest But although the Harvest was great yet there were few Labourers Mat. 9 37. Here is an excellent allusion betwixt the Pentecost when their Cornes were ripe being the time of their full Harvest and the comming downe of the Holy Ghost for at the Pascha there was little Harvest but at the Pentecost all the regions were white so before the holy Spirit came downe there was but a small Harvest but when the Holy Ghost came downe The Apostles gathered that which the Prophets had sowne there was a plentifull and a great Harvest and at the Pentecost they gathered that which the Prophets had sowen Iohn 4.38 Yee reaped that wherein yee bestowed no labour Christ is called the first fruits from the dead Christ the first fruits from the dead 1 Cor. 15.20 as a handfull of the first fruits sanctified the whole field of Corne that was growing so Iesus Christ the first fruits from the dead sanctifieth all those who are lying in the Grave to rise againe by his power even when they are in the dust of death Psal 22.15 The day of the Pentecost was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pentecost had but one holy day as the last dayes of the Passeover and the feast of Tabernacles were called gnazereth holy dayes there was but one holy day of the Pentecost but the first and the last dayes of the other great feasts were both holy and yet the Pentecost was the most excellent Feast of all for then the Comforter came and the gift of the Holy Ghost came downe plentifully upon the Church Lastly observe the phrase Act. 2.1 When the dayes of the Pentecost were fulfilled The Scriptures speake of things as done whâ—n they are but in the act of doing that is fulfilling So Ier. 25.12 And it shall come to passe when seventy yeares are accomplished that I will punish the King of Babylon and that Nation saith the Lord Seventy yeares were not coÌ„plete here for in the seventieth yeare they returned from the captivity so here when the dayes of the Pentecost were fulfilled that is upon the very day of the Pentecost when it was fulfilling This word gnazareth is usually restrained by the Iewes to the last of the Pentecost and it is translated by the Seventy Amos 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Paul useth Heb. 12.23 for a generall Assembly EXERCITAT XXI Of the Feast of Tabernacles A ceremoniall appendix of Command 4. Levit. 23.33 And the Lord spake unto Moses saying Speake unto the children of Israel saying The fifteenth day of of this seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. God instituted many things to put his people in memory of his judgements and mercies THe Lord would not have his people forgetfull neither of his mercies nor of his judgements of his mercies Therefore he commanded them to keepe the Passeover in remembrance of their deliverance out of Egypt he gave them the Law fifty dayes after they came out of Egypt therefore hee would have them to keepe the Pentecost he fed them with Manna therefore he commanded the pot with Manna to be reserved they dwelt in Tabernacles or Boothes all the time that they were in the Wildernesse therefore he commanded them to keepe the feast of Tabernacles lest they should forget his benefits Psal 103 2. Forget not all his benefits So he will not have them forget his judgements therefore he commanded the Censers of Nadab and Abihu to be nailed upon the Altar to be a memoriall unto the children of Israel Num. 16.39.40 The feast of Tabernacles was instituted why the feast of Tabernacles was instituted to put them in remembrance that they were but Pilgrimes in the Wildernesse and had not a permanent dwelling there Their first station in the Wildernesse after they came out of Egypt was Succoth a Boothe or a Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum Tentorium est etiam proprium nomen loci a tiguriissic dicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit obtexit and they had fortytwo Stations in the Wildernesse from the first to the last and all this time when they were in the Wildernesse they had nothing to dwell in but Tents and Boothes so that here they were but Pilgrimes upon the earth as their fathers were before them Psal 39.19 Because our life is a pilgrimage therefore David saith I am tossed up and downe as the Locust Psal 109.23 The Locust is now here now there so is the life of man tossed to and fro and Micah saith Arise and depart for this is not your rest Micah 2.10 Observe how the Lord doth Minister comfort to his people shewing them a sure dwelling Comforts which God giveth to his children dwelling in their tabernacles here and a place of rest for their transitory Tabernacles we dwell in thesâ— bodies but as in a Tabernacle but this is our comfort 2 Cor. 5.1 We know that if our earthly house of this Tabernacle were dissolved we have a building of GOD an house not made with hands eternall in the Heavens When the Patriarches dwelt in Canaan they dwelt in Tents and Tabernacles Heb. 11.9 But their comfort was They looked for a City which hath foundations whose builder and maker is God Heb. 11.10 When they travelled in the Wildernesse with the ambulatory Arke this Tabernacle the Lord refused and his glory departed from it but in place of it Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dwelt amongst us as in the Tabernacle of his flesh Ioh 1.14 where the Shecinah or Divine Majesty dwelleth for ever This was the Tabernacle which the Lord made and not man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.9 Lastly although the grave be called domus saeculi mans long home Eccle. 12.5 Yet our bodies doe rest there but as in a Tabernacle for a while Act. 2.26 Our bodies rest there but for a short time and he hath prepared another City for us to dwell in This feast of Tabernacles was said to be kept seven dayes Levit. 23.34 And the Evangelist saith Vpon the last and great day of the feast Iesus stood up Ioh. 7.37 This was the most solemne day of the feast this day they kept festum laetitiae legis the feast of joy because they ended the reading of the Law this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the next Sabbath they called Sabbath berefith because they began againe to read the booke of Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they read three Haphtaroth or Sections that day the first was Haphtaroth elle pekudi
his father Manasseh walked in and served Idols which his father Manasseh served This is to be understood onely of Manassehs first dayes and not of his last dayes when he repented him of his wickednesse Thirdly when a bad King repented him of his wickednesse Regula 3 and his sonne is commended for following of his wayes then it is to be understood that he followed him in the end of his life and not in the beginning as 2 Chron. 11.17 Rehoboam in the first three yeares of his Reigne followed the footsteps of David and Salomon Fourthly If the beginning of a King be good and his Regula 4 end bad then his sonne is never said to walke in his wayes although he be a good man Example Asa began well yet because he fell away 2 Chron. 10.10 therefore good Iehosaphat is never said to walke in his wayes And the Lord giueth the reason of this Ezek. 16.24 When a righteous man turneth away from his righteousnesse and committeth iniquitie his former righteousnesse shall be no more remembred And againe when the wicked turneth away from his wickednesse and doth that which is lawfull and right he shall liue Salomon is censured by the Holy Ghost not that he had utterly forsaken God but that he went not fully after the Lord or that his heart was not perfect as was the heart of David his father Conclusion The Conclusion of this is Salomons Kingdome flourished so long as he followed the Lord therefore Religion is a strong pillar like Iakin or Bognaz to uphold a Kingdome otherwise it will stand but upon brickle feete of yron and clay as Nebuchadnezzars Image did Dan. 2.33 CHAPTER IX Whether Rahab was a betrayer of the Citie of Iericho or not IOSH. 21. And the Spyes came into an Harlots house named Rahab and lodged there c. Things objected against Rahab for receiving the Spyes IT may be said against Rahab first that shee was an Harlot and therefore no marvell that she was so readie to betray the Citie in which she was borne receiving the Spyes into her house Secondly when the King sent unto her she answered him not as a dutifull Subject ought to haue done but hid the Spyes in her house and let them downe by a Cord through the window and taught them how to escape and when the Searchers came to seeke them she said she knew not what men they were or whither they were gone whereas in the meane time she had brought them up to the roofe of the house and hid them with the stalkes of Flaxe which she had laid upon the roofe in order Iosh 2.6 But it may be said in defence of Rahab Object that the knowledge which she had from the Lord exempted her from treason as not being bound any more by the common Law she becomming now a member of the Church and so had no more to doe with that Societie wherein she lived before Grace taketh not away the bonds of nature Answ neither doth the Law of God take away the Law of nature Grace takes not away the bonds of nature but rather establisheth it 1 Pet. 2.5 Feare God and obey the King a King and his Subjects are Infidels some of his Subjects are converted to the faith as it fell out in the Apostles dayes that the Emperors remaining Infidels yet sundry of their Subjects were converted to the Christian faith Did their Christianitie loose the bond of obedience which they ought to their Emperour God forbid but confirmed it rather therefore the Apostle willeth to make all sort of supplication for them 1 Tim. 2.1 But Rahab was free from the crime of treason Rahab was free of treason for first God revealed unto her that the Israelites were to take this Citie and destroy it Secondly she knew that whether she had discovered the Spyes or hid them yet the Citie should be destroyed wherefore it was best for her in the destruction of the Kingdome which she could not saue to saue her selfe and her own houshold and here she conformed her will to the will of GOD and as he is no traytor who yeeldeth an Hold to the Prince of the Land although it be contrary to the will of him who hath commandement over the Hold so when Rahab yeelded the Citie to the Lord contrary to the will of the Inhabitants of Iericho she is not to be reputed a betrayer of the Citie for that Heber made a covenant with the Canaanites and with the Israelites Heber the Kenite and his wife made a covenant with the Canaanites and a covenant with the Israelites the people of God now there was warres betwixt the Israelites and the Canaanites Sisera the Canaanite flieth into the tent of Iael the wife of Heber the Kenite What shall she doe in such a case If she kill Sisera then she breaketh her covenant with the Canaanites and if she let Sisera goe f ee then she will fight against the people of God and destroy them Iael had a civill league with the Canaanites but a civill and spirituall league with the Israelites here her wisedome teacheth her what to doe to kill the Canaanite with whom she had onely a civill league and to saue the Israelites with whom she had both a spirituall and a civill league Three sorts of strangers with whom the Israelites had to doe There were three sorts of the Nations with some they might haue faedera commerciorum as David and Salomon made with the King of Tyrus 2 Sam. 5.11 1 King 5.12 of whom it is said he made this covenant with them according to the wisedome which God had given him So Christ sought water of the woman of Samaria and David fled to the King of Gath for a refuge Secondly there were the Ammonites and the Moabites Deut. 23.6 Ye shall not seeke their prosperitie all your dayes that is ye shall not enter into covenant of friendship with them but yet Deut. 2.19 they are forbidden to make warre against them And so the seven Nations they were not to seeke their good but yet upon submission they were to accept of them Thirdly there were the Amalekites and these they were utterly to destroy How the law of the destroying of the seven Nations is to be understood Rahab was saued although she was a Canaanitish and one of the seven Nations who were to be destroyed for that law that the seven Nations should be destroyed should be interpreted by another law to wit they were to be destroyed unlesse they had submitted themselues and became tributaries unto the people of God Deut. 20.10 When thou commest nigh a Citie to fight against it then proclaime peace unto it and it shall be if it make the answere of peace and open unto thee then it shall be that all the people that are found therein shall be tributaries unto thee and they shall serue thee So 1 King 9.26 And all the people that were left of the Amorites Hittites Perizites
their Phylacteries which they had upon their Armes so should we put those numbers upon our hands and continually make use of them for the shortnesse of our life CHAPTER XXX Of their civill Contracts and manner of writing them IERE 32.7 Buy thee my field that is in Anathoth for the right of redemption is thine to buy it c. IN this contract and bargaine betweene Ieremie and his Vncles sonne Hanameel consider first the manner how the contract was written and secondly how this testimony is cited by Matthew Cap. 27.7 Scaliger in Elencho First for the manner of writing the contract he who was to buy the ground wrote two Instruments the one he sealed with his owne Signet Two Instruments written at the buying of Land one closed and another not closed the other he shewed unclosed to the witnesses that they might subscribe and beare witnesse of that which was written this the witnesses did subscribe upon the backe of the inclosed instrument and these two Instruments were almost alike in all things saue onely that in the sealed Instrument something was concealed from the witnesses What things were concealed from the witnesses in the closed Instrument the things concealed were these the price of the Land and the time of the redemption these they concealed for none knew these but the buyer and the seller in case that the Goel or the next of the kindred knowing the time of the redemption and the price and the Morgager not being able to redeeme it at the day it was lawfull for the next of the kindred to haue redeemed it these two being concealed there was place still for the poore man to redeeme his Land after the day therefore they set downe in the inclosed Instrument onely the bare disposition without the price or time of redemption Calius Rodogineus So amongst the Romanes when they sealed their latter will they concealed the name of the heire lest any wrong should be done unto him It may be asked how these words are cited by Mathew chap. 27.9 Quest Then was fulfilled that which was spoken by Ieremie the Prophet saying and they tooke the thirtie peices of silver the price of him that was valued which they of the children of Israel did value and gaue them for a potters field as the Lord appointed me he alledgeth Ieremie but the words are spoken by Zecharie chap. 11. This testimonie in Mathew is made up of the saying of Ieremie and Zecharie Answ The New Testament citeth two places out of the old to make up one testimonie and yet Ieremie is onely cited by Mathew for it is the manner of the new Testament to make up one testimonie of two cited out of the old Testament although written in divers places in the old Testament Example Peter Acts 1.20 maketh up but one testimonie of divers places collected out of the Psalme 69.17 and 109.8 so 1 Pet. 2.7 this testimony is made up of diverse testimonies out of the Psalme 118.22 and Esay 8.14 So Christ Math. 21.5 maketh up one testimony out of Esay 62.11 and Zach. 11.11 So Mat. 21.14 made up of Esay 56.7 and Iere. 7.11 The New Testament in citing of two Prophets expresse him who hath the chiefe part of the testimonie Secondly this is the manner of the New Testament when testimonies are cited out of two they leaue out the one and expresse onely the other and they cite the whole testimony as written by one example Mat. 21.5 there is a testimony cited out of two Prophets yet they are cited but as one testimony it is cited out of two Prophets Esay 62.11 and Zach. 9.9 Yet the Evangelist saith that it might be fulfilled which was spoken by the Prophet the first words are Esayes the latter are Zacharies and yet they are cited as if they were the words of Zachary So Mark 1.2 As it is written in the Prophets this testimony is written both in Esay and Malachy Behold I send my Messenger before thy face c. yet Mat. 3.3 Esay is onely cited and not Malachy Now let us consider here why the Evangelist citeth here Ieremie rather than Zacharie Why Matthew rather cites Ieremie than Zacharie the Evangelist would giue a reasō here not so much why Christ was bought by the Scribes and Pharisies as of the feild which was bought for such a price Zachary speaketh nothing of the field that was bought wherefore it had not beene pertinent for the Evangelist to haue brought in the testimony of Zachary here Ieremie in his thirtieth second Chapter telleth when the Captivitie was now approaching he is commanded to buy such a field and in buying such a field there was some secret mystery secondly there was some analogie for this feild bought by Ieremy was a type of the Potters field whereof Matthew speaketh and the analogie consisted especially in this the field which Mathew maketh mentiō of was bought to be a buriall for strangers and this was typed in the field which was bought by Ieremy What time Ieremiah bought this field for Ieremy was commanded to buy this field at that time when he was taken prisoner and when there was little or no hope for him to come out of prison and when the City was besieged by the Chaldeans the buyer might thinke now that he had but small reason to buy that land which was presently to be taken by the Chaldeans Ieremie might haue said unto the Lord the Citie is to be delivered into the hands of the Chaldeans and thou bidst me buy the field for so much money the Lord saith I will deliver this Citie into the hand of the Chaldeans hence it may seeme that this field was bought rather for strangers than for the buyer himselfe or any that belonged unto him therefore Lament 5.2 Ieremie saith our inheritance is turned to strangers our houses to Aliants But how could Anathoth be turned into a buriall place Quest It is answered Answ the feild which was in Anathoth was assigned to the Levites Iosh 11.18 These Cities which were assigned unto the Levites they had no feilds which were arable about them to beare Corne but some ground for the feeding of their Cattle and it is most probable that they had some Gardens wherein they buried their dead as we reade of Ioseph of Arimathea who had a Garden neare the Citie in which Christ was buried Secondly this feild by Matthew is called the Potters feild here we may see some resemblance betwixt this feild and the feild spoken of by Ieremie for after the writs were perfected Ieremie said to his Scribe Baruch take these writs and put them in an earthen pot that they may continue there for many dayes vers 14. There must be something typed by this that he biddeth take these writs and put them in an earthen pot for men use to put their writs in Chests and boxes and safest places and as this buying of the field was set downe
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
the Schoolemen speake their Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of prayer were but Loci ut loci therefore they might not sacrifice in them but when they worshiped in them they turned alwayes their faces towards the Temple The Tabernacle which was the first place commanded for the worship of God was a type of heaven Psal 15.1 Lord who shall dwell in thy Tabernacle and when they could not have accesse to the Tabernacle they thought themselves but like the wandring Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellative hic sumitur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protraxit we reade not that Daevid ever dwelt in the tents of Keâ—ar therefore it should be translated as in Kedar that knew not God nor his worship Psal 120.5 Woe is me that I sojourne so long dwelling as in the Tents of Kedar This Tabernacle was divided in three parts the holiest of all the holy place and the court of the people The holiest of all signified heaven the second place signified the state of the old Law where the Priests entered in daily and offered for themselves and the people and the court of the people signified the Church here below The people might not come into the court of the Priests The people might not come into the holiest of all but Esay 56.7 My house shall be called the house of prayer he applyeth this both to the Iewes and Gentiles which Christ applyeth to the Iewes onely in the Temple of Ierusalem and the Prophet speaketh in prototype as Christ in type the Proselytes might not come into the court of the Israelites they stood but in Atrio Gentium in the court of the people but Esay foretelleth that the Gentiles shall have as free accesse to the house of God as the Iewes because his house is the house of prayer and this Salomon foretold 1 King 8.41 If a stranger come from a farre country to call upon thy name then heare thou in heaven that is grant that they may have as great accesse to thee as the Iewes have When Herod built the Temple he wrote an inscription upon the gate of the court of Israel that no stranger should enter in there under the paine of death but now this inscription is changed that whatsoever stranger he be that doth not enter into the house of the Lord shall dye the death before The Levites might not goe into the holy place the people might not enter into the court of the Priest but now wee are all Kings and priests to God 1 Pet. 2.9 before the Levites might enter where the people might not goe they might goe into the court of the Priests but not into the holy place but now all the people are the Lords Levites Mal. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellative hic sumitur quia habet ×” praefixum Yee have corrupted the covenant of Levi saith the Lord of hostes Levi here is put for the whole people and therefore they have as great accesse now as the Priests had Before none might enter into the holiest of all but the High priest once in the yeere Heb. 9.7 but now all have accesse to the throne of grace Heb 4.16 Rom. 5.2 The Tabernacle and the Temple were alike in many things first in the forme A comparisen betwixt the Tabernacle and Temple for the Tabernacle was a paterne to the Temple Againe there was no light in the holiest of all in the Tabernacle In what things they were alike So neyther in the holiest of all in the Temple and the signification was this Rev. 21.23 and the City had no neede of the Sunne neyther of the Moone How the Lord is sayd to dwell in a cloud to shine in it for the glory of God did lighten it and the Lambe is the light thereof In the holiest of all there was no light and the High priest when he entred into it kindled smoke and he saw nothing because the Lord dwelleth in a cloud Psal 18.11 he was not able to behold the shecina or glory that dwelt in the holiest there was no externall light that came there but the Lambe was the light and when we shall be glorified wee shall not see that inaccessible light in which hee dwelleth So in the holyest both in the Tabernacle and temple there was no light but the light of the Candlestick no light in the Temple but that which the lampe gave for there were no windows in the Temple to give light to it and it was compassed round about with Chambers that it could have no light Ob. 1 Sam. 3.3 And ere the lampe of God went out in the Temple of the Lord where the Arke of God was and Samuel was layd downe to sleepe Then it may seeme that they had other light than the light of the candlestick Answ Before the lampe of God went out that is before the lampes were changed by the Priests and new lights added and the signification of this was the Church should be directed by no light but by the light of the Word 2 Pet. 1.19 We have also a more sure word of Prophesie whereunto yee doe well that yee take heede as unto a light that shineth in a darke place untill the day dawne and the day starre arise in your hearts The Court of the Priests was not covered There was a court for the Priests both in the Tabernacle and Temple and it was not covered above to signifie that the Church here hath more of the light of nature than of the light of grace Againe the Tabernacle and Temple had the like implements both in the Holiest and Holiest of all And last the Tabernacle and the Temple served for the same use for Gods worship In what things the Tabernacle and Temple differed Now let us see wherein they differed First the Tabernacle was moveable and the other was fixed the moveable Tabernacle signified our estate and condition here and the Temple which was unmoveable signified our estate in future glory The Tabernacle had not the court of the Gentiles Secondly the Temple was much more large than the Tabernacle the Tabernacle had not the court of the Gentiles as the temple had there was but one golden candlesticke in the Tabernacle and ten in the Temple 1 King 7.49 So in the Tabernacle was but one brasen Laver in the Temple there were ten so there were but two Cherubims in the Tabernacle but foure in the Temple Lastly the Tabernacle indured not so long as the Temple did and when the Tabernacle had no use it was layd up in the Temple The Conclusion of this is Conclusion the Tabernacle gave place to the Temple So both the Temple and the Tabernacle gave way to Iesus Christ who was both the true Tabernacle and Temple and of whom they were but types EXERCITAT IIII. Of the Arke A Ceremoniall Appendix of Command 2. Exod. 25.17 And thou shalt make a Mercie seate of pure Gold c.
vers 22. and there I will meete with thee and I will commune with thee from above the Mercy seat betwixt the two Cherubims which are upon the Arke of the Testimony THe Arke was that place from which the Lord gave his answers to his people The divers names given to the Arke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adytum quasi Oraculum vel loquutorium dictum quod deus indo responsa daret therefore it is called Debhir his speaking place 1 King 6.23 and it was a type of Christ by whom God speaketh to his Church and it was called his strength Psal 132.8 and 78.61 and his glory 1 Sam. 4.20 and the King of Glory Psal 24.7 and the place of the soles of his feete Esay 43.7 and his footestoole Psal 99.5 Quest How is it both called the place of the soles of his feete and his glory Answ Because all which is in God is glorious there is no base thing in him If the feete of those who preach the Gospel be beautiful Rom. 10.15 much more all that is in him is beautifull and glorious The Arke called the propitiatorie The Arke is called the propitiatory Rom. 3.25 1 Ioh. 2.2 which covereth our sinnes and it covereth the Tables of the Law that it should not rise up against us to condemne us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinitas gloria divina inter homines habitans a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitare Shecina or the majestie of God dwelt upon this Arke it was called shecina from Shacan habitare and it signified Christ dwelling with men Reve. 21.3 Zach. 2.10 The Cherubims stood upon the mercieseat with their faces looking downeward towards the propitiatory and Peter alludeth to this 1 Pet. 1.12 which things the Angels desire to looke unto Why the Cherubims looked downeward the Angels looke downe to the propitiatory but they looke not one towards another For then they should have had their faces towards shecina the glorious majestie which they could not endure to behold and here is our comfort that we may behold God in Christ when the vaile of his flesh is put betwixt us and him to cover his majestie for otherwayes he were a consuming fire and we could not behold him The Lord commanded them to bow before the Arke The people were commanded to worship before the Arke and to worship at his footestoole Psal 99.5 the reason was because the divine majestie dwelt there The Lord dwelt in the cloud in the pillar of fire in the rocke and in the bush Deut. 33.16 for the good will of him who dwelt in the bush So the Lord is with his sacrament so the Lord appeared in majestie and so he dwelt amongst us in the flesh here They were not to bow before him when he appeared in his types as in the cloud in the bush and in the fyre neyther when hee manifesteth himselfe in his Sacraments They worshipped before the Arke because the glory of the Lord dwelleth there but when hee manifested himselfe in the flesh and united our nature hypostatically to his God-head here wee are to worship him and so when he appeared in glory and majestie above the Arke betwixt the Cherubims they were bound to worship him and when he appeared in the Temple Esay 6. The Lord had a threefold Arke first A threefold Arke a fluctuant Arke as that Arke of Noah Secondly an ambulatory Arke which was the Arke in the Wildernesse and before the Temple was builded and thirdly the fixed Arke in the Temple The fluctuant Arke of Noah signified the tossed and troubled estate of the Church in the world here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Arke of Noah signified it is represented also by the ship in which Christ and his Apostles were this ship was mightily tossed and Christ was sleeping in the meanetime in the ship the Disciples cryed out and bad Christ awake for they were ready to perish and Christ awoke and calmed the storme the fluctuant Arke is like the Church tossed to and fro and Christ in the meane time seemeth to be sleeping yet he hath a care that the barke perish not The second Arke was that which Moyses made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arca and it was the ambulatory Arke this Arke remained in the Tabernacle from the dayes of Moyses untill the dayes of Eli The places whereunto the Arke was caried after it was separated from the Tabernacle and then they brought it out against the Philistims where it was taken by them 1 Sam. 4.11 After that the Philistims had taken it they caried it to their five Cities Ashdod Gath Ekron Eskalon and Gaza 1 Sam. 5. and there it remained in the countrie of the Philistims seven monthes 1 Sam. 6.1 but when the Lord plagued them they sent it away upon a new cart to Bethshemâ—sh but the Lord smote the men of Bethshemesh also because they looked into the Arke therefore they sent for the men of Keriath-jearim to fetch the Arke So they brought it to Keriath-jearim where it remained in the house of Aminadab in the hill 1 Sam. 7.1 and from them it was caried into the house of Obed-Edom the Gittite 1 Chron. 13. and from thence to Davids house at Ierusalem where hee made a Tent for it the Arke was never in Gibea for that was in the Tribe of Benjamin neyther did Aminadab dwell in Gibea but Kiriath-jearim which was in the Tribe of Iuda this error that it was in Gibea arose of this because they translated gibhgna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mons appellative hic sumitur non proprie Gibea a proper name whereas it should be translated A hill appellativè and Aminadab dwelt in this hill 2 Sam. 6 2.3 The Arke is sayd to rest in the Temple The third Arke was Salomons Arke which he setled in the Temple of Ierusalem the same in substance but wandring before it had more Cherubims than it had when it was in the Tabernacle there were but two Cherubims in the Tabernacle but foure in the Temple And now it is sayd to rest 1 Chron. 23.25 The Lord God hath given rest to his people and in regard of the unstayednesse of it before Moyses sayd to the people yee are not yet come to your rest Deut. 12.9 Why the staves were not taken from the Arke in the Temple But it is to be observed that when it was setled in the Temple the staves which caried it were not taken away although they were hid and did not appeare as they did when the Coathites caried it yet the ends of the staves were seene out in the holy place before the Oracle 1 King 8.8 this was done to let the Iewes understand that if they abused this Arke the Testimonie of his presence and put their trust onely in it that the staves were readie to be pulled out againe to carry it from them Conclusion The Conclusion of this although the Arke was
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
seeing he had not taken in Ierusalem a long time after Answ That part of Ierusalem which stood in the tribe of Benjamin was taken in by Saul before and to this part David brought the head of Goliah but the other part was possessed still by the Iebusites untill David was crowned King both over Israel and Iuda and the first victory that he got after he was crowned King over both Israel and Iuda was over the Iebusites Ierusalem is called the midst of the earth Ezek. 38.12 in the originall Tabbur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vmbilicus metaphorice Locus editus why Ierusalem is called the midst or the navil of the earth umbilicus because it stood upon the hils as the Navell doth in the Bodie by this is understood that parable of Gaal Iudg. 9.37 Behold people came downe from the Navell of the earth that is from Ierusalem hence all the Regions round about Ierusalem take their denomination from the situation of it Other countries take their denominations from the situation of Ierusalem Psal 89.12 the north and the sea thou hast created them and it is called the north in respect of Ierusalem So Psalm 107.3 From the East and from the West and from the North from the sea Here the mediterranean Sea in the Scriptures is put for the South in respect of Ierusalem therefore the situation of the heavens is not taken from the body of man in the Scripture The situation of the heavens is taken from the Lord dwelling betwixt the Cherubims as the Philosophers say but from the Lord dwelling betwixt the Cherubims in the west end of the Temple of Ierusalem who sitteth betwixt the Cherubims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vespera occasus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est locus campestâ—is et pluraliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coeli hinc est quod quidam verterunt Equitat super ad Occasum Alii Insidet amoenitatibus Alii Equitat super Coelos looking alwayes towards the East and then his right hand was to the South and his left hand to the North Psal 68.4 extoll him qui equitat super ad occâ—sum who rideth upon the West because the Cherubims stood in the west end of the Temple The Conclusion of this is Ierusalem being in the center of the earth and the line of the Gospel going out from it to be preached through the whole earth to gather in the Church of the Gentiles to the Iewes whereby they might make a compacted Citie therefore glorious things are spoken of it So Ier. 3.17 All the Nations shall be gathered unto it to the name of the Lord to Ierusalem in the originall it is Venikevu They shall run in a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 linea corum for the Gospel went out from Ierusalem the sound thereof went to the ends of the earth Psal 19.5 in the originall it is the line thereof for Ierusalem was as the center and the lines went from the center to the ends of the whole earth and the same way that the lines went out from it So shall all Nations returne by the same lines and bee gathered in to Ierusalem which is above EXERCITAT VII In what Tribe the Temple stood A ceremoniall appendix of Command 2. Ezek. 43.12 This is the Law of the house Vpon the top of the mountaine the whole limit thereof round about shall be most holy behold this is the Law of the house THat we may the better understand to what Tribe the Temple of Ierusalem did belong Why the Tribes were kept distinct we must marke that the Lord commanded in his Law that neyther the Tribes their possessions nor generations should be confounded to the end they might know of what Tribe Christ should come who was to come of the seede of David according to the flesh therefore he caused to divide the Land into Tribes Num. 36.2 and he commanded that they should not dispone of their possessions eyther amongst themselves or to strangers therefore if a poore man for poverty had morgaged his possession the Lord appointed the yeere of Iubile that it might returne to him againe that yeere Levit. 15.10 To which Tribe the Temple belonged Now Iuda having gotten his lot and Benjamin his for upon these two Tribes the Temple did stand the question is to which of these it did belong for sometimes it is given to the Tribe of Iuda Iosh 15.63 as for the Iebusites the inhabitants of Ierusalem the children of Israel could not drive them out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum contrarie significationis but the Iebusites dwell with the children of Iudah at Ierusalem unto this day In the originall it is Iarash exhareditare to cast them out of their possessions The Temple ascribed to the Tribe of Benjamin Sometimes to the Tribe of Benjamin Iudg. 1.25 Iosh 18.20 and Nehe. 11.24 Ierusalem could not belong to them both alike for mount Moriah standeth betwixt the upper and lower Citie the upper belonged to the Tribe of Iuda and the lower to Benjamin but to which of the Tribes doth mount Moriah belong it seemeth to be ascribed to the Tribe of Benjamin by the testament of Iacob Why Benjamin is called a ravening Woolfe as the scepter to the Tribe of Iuda for Iacob saith in his testament Benjamin shall ravine as a Woolfe in the morning he shall devoure the prey and at night he shall divide the spoyle Gen. 49.27 by which is signified the Altar upon which the sacrifices were burnt and the blood powred out at the foote of the Altar for the Priests killed the sacrifice in the morning and divided the spoyle that is the things which they had gotten from the people they divided amongst themselves at night they call the Altar the ravening Woolfe and the Priests the dividers of the spoyle The Temple ascribed to the Tribe of Iuda Againe the Tribe of Iuda vendicateth the Temple to them Psal 78.67 he refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim but chose the Tribe of Iuda the mount Sion which he loved and he built his sanctuary like high places like the earth which he hath established for ever meaning the Temple which was builded in this Tribe But that we may decide the question we must marke that the Temple was builded upon mount Moriah 2 Chron. 3.1 The Temple was builded upon mount Moriah this mount Moriah was divided from mount Akra by a great valley but in the time of the Macchabees they filled up this valley that they might joyne the Citie to the Temple and made the top of mount Akra lower that they might see the Temple in the Citie The upper and the neather Citie were divided by a great valley which Iosephus calleth Tyropoeon How the upper and neather Citie of Ierusalem were divided in the Scriptures Millo If the line be drawne through this valley then it leaveth Sion towards the South in the
the first borne of man and beast Moreover they had the first borne of all sorts of cattell as of sheepe beeves and goats and the price of the rest which were to be redeemed according to the Priests estimation Likewise the first borne of man redeemed at five shekels the man Ezek. 44.30 Neh. 10.36 And when all the males appeared before the Lord three times in the yeare none of them must come empty handed all these the Priests got And besides all this the Levites had forty eight cities and two thousand cubites of ground round about them on every side They had 48 cities and so much ground about them with their Cattell and flockes the number of the Levites were but twenty three thousand Num. 26. The tribe of Asher was fifty three thousand and two hundreth and the tribe of Nephthali was forty five thousand and foure hundreth and the tribe of Issachar was sixty foure thousand and three hundreth and the tribe of Dan was sixty foure thousand and foure hundreth and yet the greatest of them all had but ninteene Cities but the Levites being but few in number got moe Cities than any of them all and the reason was The Levites were not the tenth part of the people yet they had the tenth part of the inâ—rease because the Lord would provide liberally for them the Levites who were not the tenth part of the people yet they got the tenth part of the increase of the Land and Priests who were but a small number in respect of the Levites yet they got the hundreth part of the increase of the Land and because the Priests had such a plentifull portion therefore the Lord alludeth to this Allusion Iere. 13.14 I will satiate the soule of the Priest with fatnesse The Lord was their portion Num. 18.20 Deut 18.1 Ezek. 44.28 and the godly allude to this Allusion Psal 73.26 God is my part for ever Allusion So Psal 142.6 Thou art my part in the Land of the Living Lam. 3.24 The Lord is my part saith my soule therfore I will hope in him Psal 16 The Hebrewes repeate words to signifie that nothing should be omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et praecipuum omnium primitiarum ex omnibus et omnis oblationis omnium ex omnibus oblationibus vestris Sacerdoesto Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic quinquies repetitur The blessing of God upon those who payed their tithes the Lord is the portion of mine inheritance And see what a care the Lord had that they should want none of these Ezek. 44.30 And the first of all the first fruits of all things and every oblation of all of every sort shall be the Priests the Hebrewes when they would have a thing precisely kept they double this word Col as Psal 119.128 Therefore I esteeme all thy precepts concerning all things to be right So here the first of all the first fruits of all things c. The last thing to be considered here is the blessing of God upon those who payed their tithes they were to pay to the Priests the first fruits and tithes of all their increase of every sort And the first of their dough That he might cause the blessing rest in their house Ezek. 44. So Mal. 3.10 Bring ye all the tithes into the store-house that there may be meate in mine house and prove me now here with saith the Lord of hosts if I will not open you the windowes of heaven and powre you out a blessing that there shalt not be roome enough to receive it Deut 16.74 Thou shall rejoyce in the feast before the Lord thou thy son and thy daughter and thy maid servant and the Levite and the stranger and the fatherlesse and the widdow The Lord had foure and the Priest had foure at the eating of the Tithe of the third yeare as the Hebrewes say that are within thy gates And the Hebrewes say the Levite the fatherlesse the stranger and the widow foure that belong to me answerable to foure that belong to thee thy sonne thy daughter thy man and thy maide if thou comfort those that are mine I will blesse and comfort these that are thine and they say when a man payeth his tithes he is the husbandman and God Almighty is the Priest but when he payeth them not then God is the husbandman and he is the Priest and then Ten Akers of Vine shall yeeld but one Bath Esay 5.8 Conclusion The Conclusion of this is they who have the Lord for their portion can lacke nothing Psal 23.1 here was none of the Priests that did shut the doores of Gods sanctuary or kindle fire upon his Altar for nought Malac. 1.10 EXERCITAT XXV The Jewes might not kill the damme sitting upon the young ones A ceremoniall appendix of Command 5. Levit. 22.6 If the damme be sitting upon the young or upon the egges thou shall not take the damme with the young c. That it may be well with thee and that thou maist prolong thy dayes God made choise of Canaan after a speciall manner The earth is the Lords and the fulnesse thereof Psal 23.1 Yet the Lord made choise of Canaan in a special manner and therefore he saith the Land is mine Levit. 25.23 Thence it is called Emmanuels Land Esay 8 8. and other Lands the Lord calleth polluted Lands Amos. 7.17 Thou shall dye in a polluted Land So the people who dwelt in Canaan were the Lords after a speciall manner and all that which belonged unto them therefore he forbiddeth to take usury of his people The damme fitting on the yong ones was not a type When the Lord forbiddeth them to kill the damme with the young ones the damme sitting upon the young ones was not a type to the Iewes here no more then the oxe when hee trode out their corne but there was a tropologicall sense here to teach them manners but Canaan it selfe was a type to them By this Law the Lord taught them mercy to all men and reverence to their parents God will have them to shew mercy upon the beasts and the birds and he will not have the damme and the yong killed together and Targum Ionathan paraphraseth it thus as your heavenly Father is mercifull in heaven so be ye mercifull in earth The farthest extent and meaning of this Law is that they should abstaine from cruelty Hos 10.14 Gen. 32.11 To kill the Mother and the Children for as God hath not regard of Oxen 1 Cor. 8.9 his chiefe regard was not to the Oxe when he forbiddeth to muzzle his mouth but that the Minister should have maintenance so the Lords chiefe regard is not here that the Damme be spared but that Parents be reverenced God taught the Iewes in their infancy sundry wayes First he taught them by their apparell God taught the Iewes many wayes that they should not weare Linsey wolsey so that the Priests should weare linnen in the Sanctuary and wooll
to Ieremiah as being cozen german to Hanameel We have morgaged the Inheritance of heaven but Iesus Christ who is flesh of our flesh and bone of our bones hath redeemed it to us againe The third thing which the Goel did to his kinsman The Goel redeemed his kinsman out of prison he redeemed him out of prison so we being condemned to everlasting prison Zach. 9.11 our Goel hath redeemed us It may be asked why our Goel should give any price for our redemption Quest seeing we were sold freely without any money Esay 50.1 for according to the Law of Redemption the Redeemer should pay no more than was paid The divell death Answ How we are said to bee redeemed freely and sinne our enemies to whom we were slaves gave nothing for us they held us as tyrants and unjust possessors wherefore when we were redeemed without money we were redeemed freely both in respect of our selves who paid nothing and also in respect of the Divell Sinne and Death we are redeemed freely for nothing was paid to them because they gave nothing for us but because we are sold from the Lord who was our right owner the price behoved to be paid to him and so 1 Pet. 1.18 We are not redeemed with corruptible gold or silver but with his precious blood He that is our Redeemer then first he is our neere kinsman and hath priviledge to redeeme us next hee hath taken the prey from the unjust possessor thirdly he payed no ransome to him Lastly the ransome that our Goel paid for our Redemption was his owne blood Sanguis est redemptionis jus redemptionis pretium It is both the right of redemption and the price of redemption Ephes 1.7 In whom wee have redemption through his blood Thou that art redeemed rejoyce in thy liberty secondly take not that yoake of servitude againe upon thee thirdly shew thy selfe a servant of obedience to righteousnesse The priviledges which the first borne had done to him were three first he had the double poâ—tion of his fathers goods and secondly all the inheritance and thirdly his brother was bound to raise up seed to him So Iesus Christ our eldest brother hath gifts above his brethren and anoynted above his fellowes therefore the whole inheritance belongeth unto him but this is the difference betwixt our eldest brother and other elder brethren The difference betwixt Christ and other elder brothers here the eldest brother getteth all the inheritance and the rest are excluded but our eldest brother Iesus Christ secludes not us from the inheritance but makes us coheires with himselfe Rom. 8. We use to say of our friends that we can see them need but wee will not see them bleed but Iesus Christ our neerest kinsman he will neither see us need nor bleed but revenges our blood and prepareth a kingdome for us The second thing which was done to the eldest brother was this if he dyed without children then his brother was bound to raise up seed to him and the children which his brother begot were not called his children but his eldest brothers Ruth 4. and if he refused to doe this duty to his eldest brother then they spat in his face and pulled off his shooe and he was called discalceatus in Israele that is lost his possession in Israel Now let us come to the application of this ceremony who is the eldest brother here Christ who are the second brothers that are bound to raise up seede unto him the Preachers Christ shall never want a seede in his Church till the Worlds end Psal 72.5 Christ shall never want a seed in the Church They shall feare thee as long as the sunne and the moone endureth throughout all generations Secondly CHRIST promiseth to be with his Church to the end of the world then this seede shall endure to the end of the world Thirdly the covenant made with this seede shall endure for ever Hos 2.19 Therefore this seede must endure for ever Fourthly the seales of the covenant and the people within the covenant must endure for ever 1 Cor. 11.26 Yee shew the Lords death till he come againe Fiftly see what an expresse promise our eldest brother hath that hee shall never want a seede Psal 72.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiabitur nomen eius vel sobole scet nomen eius ijnnon filiabitur nomen ejus the Seventy transleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permanebit he shall not want a posterity to continue his name for ever when Rezin King of Syria and Pekah King of Israel came against Ierusalem to besiege it Esay 7 Achaz trembled and feared exceedingly that the two Kings should sacke the City and waste all but what doeth the Lord to confirme Achaz he causeth Esay the Prophet to bring forth his young sonne in his hand Shear-jashub which signified the rest shall returne and that there shall bee a remnant seede left still in Iuda Esay 1.9 Who shall be saved in the midst of all their desolations 2 Chro. 28. so when we see the Church like to be made havocke of let us looke up to God the Father bringing out his Sonne Iesus Christ Shear-jashub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reliquum revertetur to confirme us against the strength and power of the great Kings of the world Pekah and Rezin that there shall alwayes be a seed and a remnant left for the Lord and that the gates of hell shall not prevaile against his Church when Er was dead Onan was bound to raise up seed unto him and when Onan refused then Shelah was bound to performe this duty so there shall bee some still to performe this duty to their elder Brother Christ The second brother raised up seed to the eldest brother but the children were called the eldest brothers children A Minister should not seeke his owne praise Hence wee learne that a faithfull pastor should not seeke his owne praise but the honor of his eldest Brother Christ if he seeke his owne praise then he begetteth but children to himselfe when Ioab besieged Rabba and was ready to take it hee sent unto David saying come thou and take it lest the victory be attributed to me so should all faithfull Preachers be exceeding carefull that whatsoever they doe the praise may belong to their elder brother Preachers are but the Bridegroomes friends they should not sue for themselves but for the Bridegroome when Sampson sent one to be spokesman for a wife to him Iudg. 14. â—0 this spokesman tooke the woman to himselfe he is not a faithfull spokesman that sues for himselfe the Preachers are but the children of the wedding or the Bridgroomes freinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that should be our highest credit 2 Cor. 4.5 I doe not preach my selfe but the Lord Iesus and my selfe your servant for his sake and let us be content with Iohn the Baptist to decrease that Christ may encrease and labour to exalt
Fiftly he is called the Tempter Mat. 2.3 but Iesus Christ is called the Comforter and the consolation of Israel Luc. 21.25 primogenitus mortis Iob. 18.13 The first borne of death as many of the Fathers expound it but Christ is principium primogenitus ex mortuis the beginning and the first borne from the dead Coloss 1.18 Revel 1.5 by whom we shall live and rise againe Seventhly the Diuell is that roaring Lyon that seeketh to devour us 1. Pet. 5.8 but Christ is that Lyon of the Tribe of Iuda the roote of David who hath prevailed mightily Revel 5.5 Lastly the Divell is that Old Serpent who stingeth us to death but Christ is that Serpent lift up in the Wildernesse that whosoever looketh upon him and beleeves in him should not perish but have everlasting life Iohn 3.15 The Prophet Zachariah saw in a vision foure hornes rising up to molest and trouble the Church but he saw foure Carpenters come to beat downe these hornes Zach. 1.18 This is the comfort of the Church that there is no tentation that ariseth from Satan to trouble her but the Lord hath a hammer to beat it downe si venenum in Diabolo antidotum in Christo and if there bee poyson in the Divell there is a remedy for it in Christ The Lord rebuke thee O Satan The Apostle Iude verse 8. A great sinne to curse the Magistrate gathereth out of this place and out of the fight betwixt Michael the Archangell and the Divell about the body of Moses that men should not revile those who are in authority Michael is God blessed for eâ—â— Satan is a condemned spirit yet Michael will not raile against him The Devill is a condemned spirit and we are bound to pray against him but we are bound to pray for Magistrates of whose salvation we hope well therefore we are not to curse them the Lord commanded his people to pray for Nebuchadnezzer and for Babylon Iere. 20 7. and the Apostle willeth them to pray for all that are in Authority 1 Tim. 2.2 yea although they be infidels Davids heart smot him for cutting off the lap of Sauls garment 1 Sam. 24.5 and should not their hearts smite them who raile against Princes much more for killing of them the Lord will make the fowles of the heaven to discover this wickednesse although it be secretly spoken in their chambers Eccles 10.20 The Lord rebuke thee O Satan Quest What if a man should be tempted by Satan appearing in a visible forme what should he doe whether should he use arguments out of the Scripture to repell him or not Answ He should doe nothing but turne his face to God and weepe upon him and desire that the Lord would rebuke Satan Christ the Mediator could hold argumâ—nt with him because he was God blessed for ever but never one else could hold stitch with him Eva by reasoning and keeping purpose with him got the foile Ob. But ye will say that in spirituall temptations we may reply to him out of the Word why then may we not reply to him out of the Word if he should visibly appeare to us Answ The case is not alike for when the devill tempteth us by inward tentations and suggestions they are but the messengers of Satan and they are not so subtile tentations for they are mixed with our thoughts and therefore may be the â—ore easily answered but when he comes in proper persoâ— then his wickednesse is more spirituall Galath 6.12 therefore wee should turne to God and desire the Lord to rebuke him What are we to thinke of those Exorcists who take upon them to cast out the devill Quest That gift was an extraordinary gift bestowed onely upon the Church in her infancy Answ and it served not simply for edifying of the body of the Church Gifts simply necessary for the Church the gifts which served simply for the Church were Ephes 4.10.11 Apostles Evangelists Pastors and Teachers The Apostle 1 Cor. 12. Gifts necessary for the Church in her infancy reckoneth up other gifts which were not simply necessary for the Church but onely for her infancy as the gift of healing the gift of tongues and this gift of casting out devills if the Highpriest after the captivity should have put in two counterfeit stones in the breastplate and called them Vrim and Thummim would not this have beene a falsehood in him when the gift ceased to use the signe so now when there is no such gift in the Church to use the name this is but a deceit Gifts necessary for the building of the Church were of two sorts Gifts necessary for the Church of two sorts First extraordinary as Apostles and Evangelists Secondly ordinary as Pastors and teachers other gifts were onely for the infancy of the Church the matter may bee cleared by this example A Prince when he is a child he hath need of a regent Simile of counsellers and boyes to play with him but when the Prince commeth to maturity of age the Regent ceaseth and his Play fellowes but not his Counsellors so the Church in her minority had Apostles and Evangelists as her regents and shee had these gifts of ngues healing and casting out of Divels as her play-fellowes these cease now but Pastors and Teachers as her counsellers remaine still with her when Satan is cast out now by Exorcists this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by force to cast him out but onely by collusion he goeth out but he returneth againe Even the Lord that hath chosen Ierusalem rebuke thee as if he should say I have decreed that Ierusalem shall be built although thou hast set thy selfe against this yet thou canst not hinder it Ierusalem taken for the City and for the people in the City Ierusalem is taken here first for the City Ierusalem and then for the people gathered to that City out of the captivity No counsell can stand against the counsell of the Lord see what Gamaleel said Act. 5.38 if this Counsell be of God we cannot hinder it yee may see what strange impediments were cast in to hinder the building of the Temple although it was Gods purpose to have it built againe there was an hundreth and thirteene yeeres before it was finished after the foundation was laid First it was hindered by craft We will build with you Ezr. 3. then by bribes They hired counsellers to weaken the hands of the people and troubled them in building Ezr. 4.5 Thirdly by false accusationes by letters Ezr. 4.6 Fourthly by force Ezr. 4.23 Fiftly by the Kings edict Ezr. 4.21 Lastly when they could doe no more they hindred them by taunts and mocking if a foxe goe up with his taile he will destroy this worke Nehem. 4.3 yet because the Lord had determined to build it it must be builded the Counsell of the Lord stands sure for ever therefore in Zachary it is compared to Mountaines of Brasse and the gates of hell shall not
Lord. for it had Caesars Image and superscription upon it Neither would the Lord haue bidden them giue that to Caesar which was due to God This Didrachma which they payed to Caesar was as much in value as the halfe shekell and Christ himselfe although he was free and the Kings sonne Christ payd this tribute yet he payed it for himselfe and for Peter Mat. 17.27 And so Mary when Christ was in her wombe went to Bethlehem to pay this tribute to Caesar Luk. 2.5 This Image set upon Caesars money was not contrary to that thou shalt not make to thy selfe any graven Image for it was not made for a religious use but for a civill use This penny which Caesar exacted of the Iewes was but Denarius Denarius Didrachma and Numisma were all one this Denarius was the ordinarie hire of a workman for a day Mat. 20.2 and the daily wages of a Souldier as Tacitus saith What if the Romane Emperour had exacted as much of them as Pharaoh did of their Predecessors What if he had done to them as Salomon did to their Predecessors in his old age or as Rehoboam did to them whose little finger was heavier than his fathers loynes What ingratitude was this for them to grudge for paying so little a tribute to the Emperour who kept them in peace Caesar was more milde to the Iewes than Pharaoh or Rehoboam who kept Legions and Garrisons of Souldiers to defend them from the Arabians and Parthians he did not make them to worke in bricke and clay as the Egyptians did their predecessors neither tooke he their liberties from them he permitted them to keepe their Sabboths He permitted them to use their liberties Circumcision and their Synedria their Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Dion testifieth of Augustus that when he gaue commandement to take tribute of the Iewes that it should not be taken from them upō their Sabbath but they should delay it till the next day Now for all these benefits had they not reason to pay this tribute to Caesar Men should not repine after they are become subject Men may defend themselues and stand for their libertie but when they are once conquered no place to repine Agrippa as Iosephus testifieth in his speech to the Iewes who were called Zelotae for their preposterous desire that they had to free themselues from subjection to the Romanes said unto them after this manner Intempestivum est nunc libertatem concupiscere olim ne ea amitteretur certatim eportuit nam servitutis periculum facere durum est ne id subeatur honesta certatio est at qui semel subactus despicit non libertatis amans ducendus est sed servus contumax that is it is our of time now to desire your liberty yee should haue rather long since striven not to haue lost it for it is a hard thing to undergoe servitude and it is a lawfull strife to withstand it but when a man is once overcome yeelded himselfe then rebelleth he is not said to be a lover of his liberty but to be a rebellious subject And Iosephus saith Qui victi sunt longo tempore paruerunt si jugum rejecerint faciunt quod desperatorum hominum est non quod libertatis amantium est those who are once overcome and haue served a long time if they shake off the yoke they play the part of desperate men and not of those who loue their libertie Now let us conclude this Conclusion giue unto God that which is Gods and to Caesar that which is Caesars Math. 22. Homo est nummus Dei because he carrieth Gods Image Man is Gods penny stamped with his Image giue to him that penny which was lost Luk. 16. Light the Candle sweepe the house finde it out and giue to him and giue unto Caesar that which is Caesars Pro. 24.21 Feare God and honour the King Giue not divine honour to the King as the Herodians did who cryed the voyce of God and not of man Say not Divisum Imperium cum Iove Caesar habet neither under pretext of Religion withdraw that from the King which is due unto him as the Essaeni did and the Pharisies would haue done but keepe an equall midst betwixt them both and remoue not the ancient markes Prov. 23.10 CHAPTER XIIII Whether Naboth might haue justly denyed to sell his Vineyard to Ahab or not 1 King 21.3 And Naboth said to Ahab the Lord forbid it me that I should giue the inheritance of my fathers unto thee NABOTH justly refused to sell his Vineyard to Ahab it being his fathers inheritance no man in Israel might sell his inheritance because the Israelites were but the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Farmers the inheritance was the Lords The Israelites might not sell their land simple Levit. 25.23 the Land shall not be sold for ever for the Land is mine for yee are strangers and sojourners with me therefore it was called Emmanuels Land Esay 8.8 All that the Israelites might doe was this they might morgage their land but simplie they might not sell it because the Inheritance was the Lords Object But it may be said Iere. 32.9 I bought the field of Hanameel my Vncles sonne that was in Anatboth and I weighed him the money for it even seventeene shekels of silver Answ By the little price which Ieremiah gaue for this field in Anathoth being but seventeene shekels it may be gathered that this was not a simple alienatiō of the ground Hanameel did not sell his land but morgaged it to Ieremiah but onely a morgaging of it wherefore his vncle or his vncles children might haue redeemed this land from Ieremiah and Ieremiah was bound to haue restored this Land to them againe neither doth the publicke writing of this Instrument proue the selling of the Land simply and the full dominion of it but utile dominium for the time as he who hath a peice of Land in morgage may morgage it againe to another but not simplie sell it But it may be said Answ that David bought the inheritance of mount Moriah from Arauna the Iebusite therefore the simple right of the ground might be sold It was permitted to the Iewes to sell a house within a walled Citie Object What houses or land the Iewes might sell and the Gardens or Orchards belonging unto it but they might not sell their grounds and Vine-yards neither the houses nor the villages which haue no wals round about them for they were reckoned as the fields in the Countrey Secondly this Hill Moria which was sold was sold by a Iebusite and not by an Israelite and the ceremoniall Lawes of the Iewes obliged not the Iebusites Thirdly this was an extraordinary case this ground was sold for the building of the Temple and David would not haue it without a price It may be said Object that the chiefe Priests tooke the thirtie pieces of silver and bought
a Potters field with it to bury strangers in Mat. 27.7 therefore they might sell a field for they bought this field to bury strangers in it First this field was not a fruitfull field Answ but a place where the Potters made pots and it seemeth that this field was adjacent to some poore house So Ioseph of Arimathea being of another tribe than those of Ierusalem for Arimathea or Rama was in the tribe of Ephraim but a great part of Ierusalem with Mount Calvarie and Iosephs Garden wherein he had his Tombe was in the tribe of Benjamin yet he bought a Garden being neere Ierusalem and the Hill Calvarie because it was a thing which belonged to the house within the walled Citie If a man might not sell his inheritance in Israel Object how could the Kings themselues inlarge their possessions or haue places of pleasure proper for themselues but we reade that the Kings of Iuda Israel had Orchards and Gardens and places of buriall proper to themselues which was a part of their peculium or proper right Answ The Kings might haue Orchards and Gardens proper to themselues places of pleasure but they might not buy the propertie of any mans Land or Vineyard Wherefore Naboth said well God forbid it me that I should sell my fathers inheritance they were but usufructuarij but the Lord was Dominus fundi and he that hath no right to himselfe cannot make a right to another Why might they sell their houses within a walled Citie and not their fields and grounds in the Country Levit. 25.13 The reason why they might sell their houses within the walled Cities The reason was this they might not sell their grounds that their possessions might be kept still distinct but because many came to dwell in the walled Cities and the houses were not so distinguished as the grounds and Vineyards therefore they might sell them this was also done in favour of the Proselytes that they might haue a dwelling amongst the people of God Conclusion The conclusion of this is as the Israelites when they morgaged their Land they had not power simplie to sell it because the propertie was the Lords therefore it was to returne unto him in the yeare of the Iubile So although the children of God morgage their part of the heavenly Canaan yet because the right is the Lords it shall returne to them in the yeare of that great Iubile CHAPTER XV. Whether the Iewes should be tolerated in a Christian Common-wealth or not ROM 11.23 And they also if they abide not still in unbeliefe shall be graffed in for God is able to graffe them in againe THere may be many reasons alledged why this sort of people should not be tolerated amongst Christians First if yee respect their profession and Religion they are to be secluded from us Christians and secondly in respect of their dealing with us in their civill contracts and bargaining As for their Religion First they detest us Christians who professe Christ for Christs cause Secondly they hold many damnable and blasphemous opinions concerning Christ first for his forerunner Iohn the Baptist secondly they hate Marie the Mother of our Lord Iesus Christ thirdly they oppose themselues against Christs natures fourthly against his Offices King Priest and Prophet fiftly against his death upon the crosse sixtly against his resurrection seventhly they oppose themselues to his imputed righteousnesse and lastly to his Gospell and they expect a glorious Messias to come First in detestation of Christ they detest us Christians they call us Goijm Gentes and Edomites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit and when they would welcome a Christian they say welcome Shed that is Devill The Iewes detest Christians hinking that the common people understand not the word and they curse us Christians daily anathema sit externis in serpente that is they wish that we who are without their societie may be execrable as the Serpent But they detest those most of all who are converted from Iudaisme to Christianitie and they pray three times in the day against them morning midday and evening and thus they pray Ne sit quies Apostatis neque spes The Iewes expect Elias to come Secondly they expect Elias Tishbites to be the forerunner of their Messias and when they cannot resolue their hard questions to their Schollers they say Tishbi solvet nodos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when Elias Tishbites shall come he will resolue all doubts but Elias is come alreadie and they haue done to him whatsoever they listed Math. 17.12 They hate Marie the Mother of Christ and they call her Mara bitternesse and the herbe called Herba Mariae by them is called Herba suspensi because Marie bare Christ who was crucified upon the Crosse so a peice of money called grossa Mariae they called it in despite grossa suspensi The Iewes deny the two natures of Christ Then they deny the two natures of Christ for they deny his God-head inceptum est nomen Iehova profanari Targum Hierosolymitanum paraphraseth it thus illi caeperunt idola colere fecerunt sibi Deos erroneos quod cognominabant de sermone domini he understandeth here blasphemously Christ calling him Deum erroneum whom the Scripture call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of old they said Deus sanctus domus Iudicij ejus fecerunt hominem by the house of Iudgement they meant the trinity of persons for all the inferior house of Iudgment consisted of three and they said Duorum non est judicium so the Chaldie paraphrast paraphraseth the trinitie of persons by this paraphrase but now the Iewes doe set themselues against this and they deny it flatly They set themselues against his offices The Iewes set thēselues against the offices of Christ he was anointed King Priest and Prophet Hameshiah that excellent Prophet but in detestation of Christ they will not call their Tardigradum or slow-comming Christ Messiah but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delibutum they hate so the name of Christ They mocke the Kingly office of Christ Mat. 27.19 they put a crown of thornes upō his head for a crowne and they put a reed in his hand for a Scepter So they mocke his Priestly office he saved others let him saue himselfe Vers 40. and his Propheticall office Prophesie thou O Christ who is he that smiteth thee Mat. 26.68 So they mocke his death and his crucifying upon the Crosse they call Christs crosse the Woofe and the Warpe and so mystically when they speake one to another amongst Christians they call Christ the Woofe and the Warpe They deny the resurrection of Christ Mat. 28.15 and it is noysed abroad amongst them unto this day that Iesus Christ was stolen away by his Disciples and that he did not rise againe So they oppose his imputed righteousnesse and they say that every fox must pay his owne skin to the flayer and they say sit mors mea expiatio cunctarum
haue sent forth thy Prisoners out of the Pit wherein is no water See Nehem. 3.25 There were some Prisons within the Citie of Ierusalem and some without the Citie within the Citie as the house of Ionathan Some Prisons within and some without the walles of Ierusalem which was neere the Kings Palace Iere. 37.15 So the Dungeon of Malchior the son of Hammelech Iere. 38.6 So they had Prisons without the gate as that Prison wherein Peter was put Act. 12.10 And when they had passed the first and the second Ward that is the quaternions of Souldiers that kept him they came unto the yron gate that leadeth unto the Citie this Prison was without the gate neare Mount Calvarie and it was the loathsomest and vilest Prison of all for in it the theeues who were carried to Calvarie to be executed were kept Allusion And Christ alludeth to this Prison Mat. 25.30 Cast him into utter darkenesse where there shall be weeping and wailing and gnashing of teeth which Allusion could not be understood unlesse there had beene a darke Prison without the Citie where was utter darkenesse Now let us compare Ezechiels Ward Cap. 4. A difference betwixt three sorts of Prisons Ieremies Prisons Iere. 37. and 38. and Peters Prison Act. 12. Ezechiel when he was warded in his owne house by the Lord Cap. 3.24 First These things were not done in vision but really for when he saith a thing was done in vision he saith in similitudine onely he was commanded to stay in his owne house secondly he was commanded to lie three hundreth and ninetie dayes upon his left side Cap. 4.4 and fortie dayes upon his right side Vers 6. Then for his dyet he is commanded to take wheat barley and beanes and lentils and millet and fetches and to put them all in one vessell to make bread of them Vers 9. there was no choise of bread here and then to cover and bake it with mans dung Vers 12. or at the least with cowes dung Vers 15. And for the quantitie he should eate it by measure twentie shekels weight every day Vers 10. which was ten ounces and his drinke was by measure the sixt part of an Hin of water Vers 11. which was as much as twelue egges would hold Now let us see how Ieremie was handled in his Prison Shemajah gaue commandement by a Letter to put him in the stockes Iere. 29.26 In the Hebrew it is El. hazinok navis sugentis as yee would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ship of the sucker they closed the Prisoner betweene two boords and they gaue him some liquor in the meane time to preserue his life So Iere. 11.19 Mittamus lignum in panem ejus Chaldeus proijciamus lignum that is if he will let him eate the stockes he shall haue no other bread or corrumpamius panem ejus the english translation hath it let us destroy the stalke with his bread and Ieremie was in a deepe Dungeon where he stood in myre and clay Iere. 38.6 So they used to put them in the stockes they were at the first called Nervi because they were made of the sinewes of beasts and afterwards they were made of yron Psal 105.18 whose feete they hurt with fetters he was laid in yron Peters Prison a loathsome Prison Then for Peters Prison it was utter darkenesse without the Citie that the stench and filthinesse of these prisoners might not be offensiue to the Citizens the most loathsome Prison of all and the darkest Prison and therefore a great wonder when the light shined in it Act. 12.7 Three sorts of Prisons There are three Prisons first our mothers belly in which we are first Prisoners and secondly the graue and thirdly the Prison of the wicked in hell This first prison it is a straite prison it was a great preservation when Ionas was preserved three dayes in the Whales bellie the weeds being wrapped about his head and the earth with her barres closed him round about Ionah 2.5 Yet his life was brought up from corruption it is as wonderfull a preservation in our mothers belly how we should liue being so wrapped there and preserved from corruption he was but kept there three dayes but man is kept nine moneths The graue a strong Prison Our second Prison is the graue Ionas was kept in the Whales belly with jawes and teeth Peter was kept in the Prison with foure quaternions of Souldiers but man is kept within this Prison with a more terrible guard when the body is sowne in corruption in dishonour and in weakenesse 1 Cor. 15.43 And oftentimes with sinne the greatest enemie of all Iob 10.11 their sinnes lie downe in the dust with them that is in the graue this Prison keepeth a man sure Hell a terrible and fearefull Prison The last Prison is that of the wicked in hell man when he dyeth is said to returne to his owne earth Ps 146.4 That is he hath right to the earth because he was made of the earth and he must returne to it againe So the wicked haue right to hell it is their proper inheritance Iudas went to his owne place Act. 1.35 A childe when he is in his mothers belly his first prison although he be wrapped up there and closely kept yet he hath a kinde and louing keeper his mother but the graue is a terrible keeper and an enemie 1 Cor. 15.26 Yet this enemie must render up her dead againe even as the Whale spued out Ionas because he could not concoct him so shall the graue cast up her dead againe not being able to concoct them but there is no redemption out of hell the last prison In other Prisons men haue found some mitigation and favour but never any in this prison Ioseph was put in fetters the yron entered into his soule Psal 105.18 That is the yron cut his flesh and came as it were to the soule but the Lord was with him and extended kindnesse unto him and gaue him favour in the sight of the Keeper of the Prison Gen. 39.21 But in this prison the Lord is not with them neither finde they any favour in the eyes of their Keeper but as the Task-maisters doubled the Taske upon the poore Israelites in Egypt and were heavie exactors over them and said daily to them Get you to your burthens so these fiends of hell are rigorous exactors over the wicked Ieremie when he was in a deepe Prison yet he had Ebedmelech to intercede for him Iere. 38.7 but none doe intercede for the wicked Peter was in a darke Prison yet the light did shine about him his fetters fell off from him the Angell led him forth and set him free But in hell there is no light nor no redemption out of it Conclusion The conclusion of this is as Ieremie prayed unto the King Zedechias that he would not cause him to returne to the house of Ionathan the Scribe which was the
translated out of the Greeke The first translation of the New Testament was into the Syriacke tongue The first translation of the new Testament was the Syriack Marcke is holden to be the Author of this translation hut he was martyred in the eight yeare of Nero and the Fathers who lived in Egypt and Palestina make no mention of this Syriack translation as Origen Clemens Alexandrinus and Athanasius and therefore it seemeth to be latter and not so soone after the Apostles The Syriack translation which was heretofore in our Churches was defective The Syriack translation which was here to fore wanted many things and wanted many things which were in the originall as it wanted the last verse of the seventh Chapter of Iohn and the history of the adulterous woman Ioh. 8. So the second Epistle of Peter the second and third Epistle of Iohn the Epistle of Iude and the booke of the Revelation all these were wanting in it But that Copie which is brought lately from Syria wanteth none of these as Ludovicus de Deiu testifieth in his Syriack translation which hee hath now published and the Arabicke translation which Erpeneus had by him hath all these places which the former translation wanted Wee will subjoyne here the postscripts which are found in the Syriack and Arabick translations after the Evangelists The postscript of the Evangelist St. Matthew in the Syriack is this Scriptum est in terra palestinae Hebraice The Postscript of Matthew in the Syriack and Arabick translations this Gospel was written in the Hebrew tongue in Palestina The Postscript in the Arabick is this Absolutum est Evangelium Matthaei Apostoli quod scripsit in terra Palestinae Hebraice auxilio spiritus sancti octo annis postquam dominus noster Iesus Christus carne in caelos ascendit primo anno regni Claudij Caesaris Regis Romani That is the Gospel of the Apostle Matthew which he wrote in Hebrew by the assistance of the holy Spirit in the land of Palestina was perfected eight yeares after Iesus Christ ascended to the Heavens in the first yeare of the reigne of Claudius Caesar the King of the Romans The error of this Syrack and Arabiack postscript Here observe two things first that the Syriack and Arabick say that this Gospel was written in Hebrew first whereas it was written originally in Greeke Secondly that the Arabick calleth Matthew an Apostle whereas he was an Evangelist The postscript of Marke in the Syriack and Arabiack Translationes The Postscript of the Evangelist Marke in the Syriack is this Absolutum est Evangelium Sancti Marci qui loquutus est Evangelizavit Romae That is here endeth the Gospel of S. Marke which he spake and preached at Rome The Arabick hath it thus Finitum est exemplar Marci quod scripsit in ditione romana occidentali in vrbe Romana anno duodecimo postquaÌ„ dominus noster Iesus Christus carne in Caelos ascendit quarto anno Claudij Caesaris That is here endeth the exemplar of Marke which hee wrote in the province of westerne Rome in the City of Rome it selfe twelve yeares after our Lord Iesus Christ ascended into heaven in the flesh in the fourth yeere of Claudius Caesar The errour of these two postscripts But this Postscript is not probable for Marke lived in the Church of Alexandria in Egypt therefore it is more probable that he wrote his Gospel there than at Rome The postscript of Luâ—â— In the Arabiack and Syriack Translation The Postscript of Luke in the Syriack is this Scriptum est Alexandriae magnae quindecem annis a Christi ascensione It was written in the great City of Alexandria fifty yeares after Christs ascention The Arabick is Scriptum est grace in civitate Macedonia vigesimo secundo anno post ascensionem Domini in caelum vigesimo quarto anno Claudij Caesaris This Gospell was written in Greeke in the City of Macedonia twenty two yeares after the Lords ascension into the heavens the twenty fourth yeare of Claudius Caesar Here we may see the difference betwixt these two Postscripts the Syriack saith The error of these two postscripts it was written in Alexandria in Egypt and the Arabick saith it was written in Macedonia in Greece what credite then should wee give to these Postscripts The Postscript of Iohn the Syriack is The postscript of Iohn in the Arabiack and Syriak Translation Iohannes Evangelista hoc Evangelium edidit Grace Ephesi That is the Evangelist set forth this Gospel in Greeke at Ephesus the Arabick is Iohannes filius Zebedaei vnus ex duodecem Apostolis scripsit id graece Incolis Ephesi anno post ascensionem domini in Calos tricesimo imperante Nero. Iohn the son of Zebedaeus one of the twelve Apostles wrote this in Greeke to the inhabitants of Ephesus thirty yeares after Christs ascension in the reigne of Nero. The Syriack translation is read in Syria Mesopotamea Chaldea and Egypt and it was sent first in to Europe by Ignatius Patriarch of Antioche These who translated the Bible in latter times The latter Translaters of the Bible Popish or Orthodoxe were eyther Popish or Orthodoxe Popish the Latine translation established by the councill of Trent Vatablus Arias Montanus Pagninus and Isiodorus Clarius By the reformed as by Munster Ecolampadius by Leo Iuda who dying before the worke was finished Bibliander and Conradus Pellicanus finished it and then they are called Biblia Tigurina And lastly by Iunius and Tremellius Of the Vulgar Latine translation WHen light arose to them who sate in darkenesse and in the shadow of death to the Protestants who lived before in Popery they began to search the originall Text and to looke into the fountaines the Hebrew and Greeke and they charged the adversaries to bring their proofes out of the originall Text in their disputations with them The Church of Rome decreed that the Vulgar Latin translation should be the originall The Church of Rome to obviat this made a decree in the Councill of Trent Anno. 1546. that the vulgar Latine should be holden for the originall which was as base a change as when Rehoboam changed the golden Sheilds in the Temple into Sheilds of brasse 1 King 14.27 So have they changed the originall into the Vulgar Latine translation and made it authenticke which in many places is corrupted After that they had inacted that the Vulgar Latine should be onely the touchstone to try all controversies and that they should use it in their readings and disputations then Sixtus Quintus the Pope tooke great paines about the correcting of this Vulgar Latine Pius the fourth and Pius Quintus had done something before in the correcting of this Vulgar translation but it was Sixtus Quintus that finished it Forty foure yeeres betwixt the act of the Councill and the finishing of the Latin translation Anno 1590. So that there were forty foure yeares betwixt the Act made in the Councill