of the soule they answered That it might be well with them in this life we professe the immortality of the soule why study we not then to keepe the Law that it may goe well with us in the time to come Augustine said if he were perswaded that the soule were mortall then of all religions he would chuse to be the Epicure or Sadduce but seeing the soule is an immortall substance Let us detest these bruit beasts who imagine that death is the end both of soule and body the soule liveth for ever then the body must live for ever either in weale or woe Let us study therefore to feed the soule with that immortall food of the Word of God and not say with the rich man in the Gospell Luc. 12.19 Soule thou hast enough if we would have that happy conjunction betwixt the soule and the body againe Moses said if a man dye having no children Quest The question may be asked here how Moses could command such a thing for incest is condemned in the morall law and forbidden in the seventh Commandement Ans We must distinguish betwixt these lawes which are morall positive lawes and those which are divine positive lawes Morale positivum divinuâ— positivum Morall positive lawes are such as the very light of nature commandeth Divine positive are those which are accessory commandements added to the first Example this is a morall positive law that a man should not lye with his mother nor with his mother in law for this is a fornication that is not named amongst the Gentiles 1 Cor. 5.1 And it was for this sort of incest that the Canaanites were cast out of Canaan So this is primarium jus naturae or morale positivum that a man should not lye with his daughter nor his daughters daughter descendendo descending downeward but this againe is divinum positivum or secundarium jus naturae in the collaterall line that a man should not lye with his sister or his brothers wife No marriage in the collaterall line was forbidden at the first by the law of nature or morall positive law but it was forbidden afterwards by the divine positive law Levit. 18.16 When Lot lay with his daughters this was incest in the highest degree because it was contrary to Ius naturale the morall positive law but when Amram married Iochabed Dodatho his fathers sister Exod. 6 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita It should not be translated Patrueâ—is cozin-german but his fathers sister see Num. 26.59 This was not against the morall positive or naturall part of the law because it was not in the right line but in the collaterall although in the neerest degree it was against the divine positive law and that the Church might be replenished with people God over-saw this sort of marriage at the first but God doth more here hee commanded the brother to raise up seede to his brother First This Commandement was not against the morall positive Law this is not contra primarium jus naturae because it was not in the right line Secondly it is an exception from secundarium ius naturae for when God commanded to doe this hee willed them not to doe this to satisfie lust for that were against primarium jus naturae the morall positive law but onely that the elder brother might be a tipe of Iesus CHRIST who should never want a seede in the Church If he dye having no children In the originall it is having no seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated sonnes here for daughters succeeded likewise to the inheritance when the fathers had no sonnes therefore it should be translated haeving no children The women raised up seed to their parents which comprehends both the males and femals the women raised up seede to their parents as well as the males marrying within their owne tribe therefore that saying in the Talmud was not true qui masculam prolem non habuit etsi filias habuerit plurimas in eo genus est consummatum His brother shall marry his wife and raise up seede to him What brother had this priviledge The eldest brother was bound to raise up seed onely he that was the eldest brother and therefore Deut. 25.5 If brethren dwell together and one of them dye one of them Numerus Cardinaliâ— pro ordinali that is the eldest of them Gen. 1.5 and the evening and the morning were one day that is the first day this is cardinalis numeruâ— pro ordinali if the third brother had raised up seede to the second brother then it had beene incest He that was the first borne in Israel What things the first borne did to the rest he was bound to do three things to his brethren kinsmen first he was bound to revenge his blood their was vindex sanguinis Secondly he was Goel and redeemed the morgaged lands of his neere kinsman and thirdly it was he that delivered him out of prison all these three he was bound to doe to him jure propinquitatis because hee was his neerest kinsman What things due to the eldest brother There were three things againe which were due to him First hee had a double portion of his fathers goods Secondly he had the whole inheritance and thirdly if he dyed without children his brother was to raise up seed unto him Christ our Goel revengeth our blood upon his enemies Now let us apply these to Christ First Christ is our Goel or vindex sanguinis the revenger of our blood upon that red Dragon who thristeth for the blood of man and upon all the enemies who thirst for the blood of his children the revenger of blood or Goel Deut. 19.6 when he pursued the killer his heart waxed hote in the pursuite Iesus Christ our Goel when hee doth see the blood of the Saints shed his heart waxeth hote and he furbisheth the sword to make it drunke with the blood of his enemies Iere. 51.35 The violence done to me to my flesh be upon thee Babylon shall Sion say and my blood be upon the Chaldeans shall Ierusalem say now marke what is said in the chapter preceding Iere. 30.50 How teares are said to offend Thy Goel or redeemer is strong and I will pleade thy cause See how the revenger of the blood makes Babylon and Chaldea answer for all Iob saith Cap. 17. My teares ascend before the Lord Teares naturally descend but as the Sunne drawes up the exhalations and they fall downe againe so the wrongs that are done to the Saints they come up before their Goel and then fall downe againe upon the enemies heads they shall answer for all the blood shed from Abel to Zachary and all this innocent blood which is shed now the Lord will require it at their hand Secondly he redeemed the morgaged land Ruth 4.4 and Ier. 32.7 when Hanameel the sonne of Shallum had morgaged his field that was in Anathoth the right of redemption belonged
Law putteth no difference in the worship of God betwixt the sonne the daughter the man-servant nor the maid-servant nor the stranger Exod. 22.10 but the ceremoniall Law alloweth the Priest to eate his sonne to eate his daughter to eate his servant bought with his money to eate and his servant borne in the house to eate but not the stranger Levit. 22.10 11 12. Why the servant borne within the house and bought with the money might eat the holy things Againe the servant that was bought with his mony and he that was borne in the house might eate to signifie unto us that they who are borne within the covenant they who are bought with the price of Christs blood although strangers before are partakers of Christs sacrifice but these who are strangers still are not partakers of his holy body The Priests daughter when she returned home to her father againe might eate of these lesse holy things so we being married to the law and it having dominion over us Rom. 7 1. we were out of our fathers house and might not eate of this holy bread but being dead to the law Rom. 7.4 and divorced from our sinnes as Widdowes we may come home to our fathers house and be partakers of the holy things Secondly What things the Priest and his sons might eat what things the Priest and his sonnes might eate that which was ignitum Iehovae the sacrifice which was burnt to the Lord by fire as the sinne offering and the Trespasse offering the Priest and his sonnes might eate of them but not his daughters so the Shewbread Levit. 24.9 and it the Shewbread shall be Aarons and his sonnes and they shall eate it in the holy place for it is most holy unto him of the offerings of the Lord made by fire The Priest and his sonnes might onely eate of the Shewbread but not his daughters but in necessity others might eate of it as well as the Priest and his sonnes as David and his men in necessity eate of it 1 Sam. 21.6 if they might eate of it in necessity much more might the Priests wife and his daughter in their necessity eate of it When the Priest asked David whether his men were cleane or not that they might eate of the Shewbread Quest whether might he have given them that bread in the time of their uncleannesse to eate of it in their necessity or not If it had beene in extreame necessity Ans he might have given them of this bread to eate to save their lives although they had beene in their uncleannesse but he could not have given them it in their lesse necessity when they were uncleane The Iewes have a rule A rule of the Iewes where thou findest a command to doe a thing and a prohibition to forbid a thing and they both cannot be kept then thou must leave the negative and fellow the affirmative Example a Nazarite is forbidden to shave his haire and the Leper is commanded to shave his haire Now when a Nazarite becomes a Leper which of these two shall he follow hee shall leave the negative precept which commanded him not to shave his haire and he shall follow the affirmative and shall shave his haire So the Priest is forbidden to give his daughter any of the Shewbread againe he is commanded to provide for his family now his daughter is like to sterve for hunger which of those two shall he follow he is to follow the affirmative here and to leave the negative So in the Sabbath c. The Place where they eate the holy things Thirdly the place where they were to eate the holy things some things they were to eate by the Altar that is in the Chambers of the Priests hard by the Altar some they were to eate in Ierusalem and some they were to eate in any part of Canaan Some things they were to eate in the Chambers nere the Altar Ezek. 42.14 those things in Levit. 10.12 they are said to eate at the Altar When Ezekiel describeth the Temple here he meaneth the Temple under Christ and the maintenance of the ministery under the Gospel as the Priests who served at the Altar under the law eate of the rest of the sacrifice in their Chambers so the ministers under the Gospell should be maintained now 1 Cor. 9.13 Secondly the lesse holy things they eate them in Ierusalem the Paschall Lambe was eaten within Ierusalem and not in the Temple therefore it was of those lesse holy things Quest The Paschall Lambe being the chiefe thing that represented Christ how is it reckoned amongst the lesse holy things Answ Why the Passeover was reckoned a lesse holy thing It was reckoned amongst the lesse holy things because there was little of it burnt but it was eaten by the people Secondly it could not be eaten as a Sacrament in the Temple for the distinction of the families that must eate it severally they all could not eat it in the Temple So the first Tithe was but a common holy thing or lesse holy and it might be eaten any where but the second tithe was the more holy tithe and therefore behoved to be eaten in the Temple before the Lord. Lastly when they might eat it Something 's they were bound to eate the selfe same day that the things were offred When they were to eat the holy things as the flesh of the sacrifice of the peaceoffering Levit. 7.15 some things might be eaten that same day that they were offered or upon the morrow as the sacrifice of the vow or a free-will offering Levit. 7.16 But they might eate none of the flesh of the Sacrifice upon the third day after it was offered but it was to be burnt with fire Levit. 7.17 18. Now time place distinction of persons No meat of it selfe uncleane and distinctions of meats are all taken away and it entereth not in at the mouth which defileth a man but that which commeth out of the mouth defileth him Matth. 15.11 there is no meat now that is uncleane in it selfe but it becommeth uncleane to them that receive it not with pure hearts Tit. 1.15 Vnto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled and every creature of God is good if it be received with thanksgiving 1 Tim. 4 4. Of pollution by the dead Num. 29.11 He that toucheth the dead body of any man shall be uncleane seven dayes THe pollution of man above other creatures Man more uncleane than any other creature sheweth the effects of sinne which causeth death Rom. 6.23 Hee that touched a dead beast was but uncleane untill the even Levit. 11.24 but he that touched a dead man was uncleane for seven dayes So he that touthe grave or the bones of a dead man was uncleane and therfore they were cōmanded to bury the bones of the dead when they found them in the way Ezek.
Thirdly the Lord commanded them when they went to seek the pledge that they should not goe in into the house to fetch it but they should stand abroad and the man should bring it out himselfe Deut. 24.10 But they who violently tooke away the womans sonnes observed not this but did as the wicked servant in the Gospell who tooke his fellow-servant by the throat saying Pay me that thou owest Mat. 22.28 Object Yee will say this was a just debt and therefore ought to be payd Answ See what Esay answereth Chap. 58.6 Is not this the Fast that I required to undoe the heavie burden and to let the oppressed goe free This debt was a heavie burden vpon the poore womans shoulders and therefore they ought to haue remitted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pignus Funis Iob. 22.6 Thou hast taken a pledge from thy brother Hhobhel signifieth both pignus and funis a pledge and a cord because it bindeth as strongly as cords doe and the Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi obligatio suppositum obnoxios sibi subijcere with this cord they would haue bound the poore widow Iob when he describeth the oppressor Chap. 24.3 he saith he taketh away the widowes Oxe for a pledge he taketh the Oxe the beast that is so needfull for her therefore he that tooke an Oxe was bound to restore fiue Oxen for him Exod. 22.1 Againe to take the widowes onely Oxe we see how Nathan exaggerateth the rich mans fault for taking the poore mans only sheepe 2 Sam. 12. And if it be oppression and a crying sinne to take the poore widowes Oxe what a sinne was it to take her sonnes who should haue relieved her in her necessitie Ezek. 18.16 it is a note of the childe of God that he withheld not the pledge from the poore In the Originall it is Hhabhol lo hhabhal Pignorando non pignoravit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pignorando non Piguoravit the repetition of the same word signifieth to take away the pledge and to keepe it The widow of Tekoah when one of her sonnes had killed the other and the revenger of the bloud came to kill she desired that her other sonne which was aliue might be saved because he was her unica pruna her onely sparkle that was left aliue 2 Sam. 14. Wherefore to take this widowes two sonnes from her was to put out her light The conclusion of this is Conclusion Of all sorts of oppression this is one of the greatest to doe wrong to the fatherlesse and the widow for the Lord is a father to the fatherles and a Iudge of the widowes Psal 68.6 therefore men should beware to wrong or harme them God will defend their cause he relieveth the fatherlesse and the widow Psal 146.9 And he that is their Redeemer is strong CHAPTER XXIII Whether a man may sell his sonne for debt or not MAT. 20 25. But for as much as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made THere are three sorts of commanding in the family the first is Herilis potestas the second is Maritalis potestas and the third is Patria potestas these three sorts of power differ Herilis potestas is like the government Monarchicall which hath more absolute commandement to dispose of things so had the Master Mat. 20.25 over his servants when he commanded the man his wife and children to be sold The second sort of commanding in the family is the authoritie which the man hath over his wife and this is like the Aristocraticall power for the man in his necessitie may not sell his wife to set himselfe at libertie Et uxor non est in bonis she is not a part of his goods The third sort of commanding in the house is Patria potestas and here the father hath a greater authoritie over the children for they are a speciall part of their fathers possession Deut. 32.6 Ipse est pater tuus qui possedit te Is not he thy father that hath bought thee The Lord permitted a man to sell his children under the Law Exod. 21.7 If a man sell his daughter to be a hand-maide So Ezra 2.5 the Iewes being in debt sold their children Iacob when he made his latter will Gen. 42.22 he saith I gaue to thee one part aboue thy brethren which I conquered with my bow and with my sword Iacob himselfe never purchased Sichem but his sonnes purchased it when they killed the Sichemites Why doth he say then which I haue purchased with my Bow The reason of this was because Iacob was Lord over his children and over all that they conquered A father hath such authoritie over his sonne that he might sell him untill he was sui juris that is untill he was one and twentie yeares old First he might sell him before he was seven yeare old then he might haue sold him the second time untill he was fourteene yeare old if his debt had not beene payed and thirdly he might haue sold him untill he was twentie one So he might sell his daughter Exod. 21.7 It is not understood here that he might sell his daughter when she was readie to be married Allusion but simply he might sell her at any time And the Lord alludeth to this forme Esay 50.1 Which of my Creditours is it to whom I haue sold you The father might sell himselfe therefore he might sell his sonne because his sonne is but a part of himselfe But there are sundry things which cannot be sold Quia nullam admittunt aestimationem as bloud chastitie Object libertie and such like This was not properly a sale Answ but only an enterchange of his libertie for his fathers redemption Non est conditio absoluta sed quasi sub pacto D. ll 2. Cap. de Patribus qui filios distraxerunt tenetur enim emptor filium restituere si justum pretium offeratur illi That is this condition in selling of his sonne was not absolute but the contract was so made that the buyer was bound to restore his sonne backe againe to him if he had offered him a sufficient price In the naturall body the hand or any other member will cast up it selfe to saue a stroke from the head so should the naturall sonne doe to relieue his father Ruben offered himselfe in stead of Benjamin to be a bond-servant Gen. 44.33 Now if Ruben offered this for his youngest brother much more should the sonne offer to become a bond-servant for his old father The conclusion of this is the children ought not to lay up for the Parents but the Parents for the children 2 Cor. 12.17 yet to supply their fathers necessitie they should be content to quite their libertie and all that they haue for their fathers libertie CHAPTER XXIIII Of their diverse sorts of Rulers and Commaunders EXOD. 18.25 And Moses choose able men out of all
and glistering like gold So Iob. 37.22 Gold commeth out of the north that is faire and cleare weather It was beaten oyle to signifie with what paine and travell the word is prepared and with patience preached and made to shine in his Church No Waxe might be burnt in these lampes because Honey was uncleane therefore Waxe was uncleane Honey might be in no Sacrifice because it fermenteth Levit. 2.11 So no Waxe might serue for light So there was no silke in the Tabernacle because the Worme which maketh silke was an uncleane thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baccae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spicae The Prophet Zacharie in a vision saw two Olive branches empyting themselves thorow the two golden pipes into the Candlesticke and they are compared to two eares of corne What the two Olive trees were in the vision of Zacharie because they were full of Olive berries as the eares were of graines These Olive trees were the cause of the preservation of the Church and the cause of the maintenance in the Candlesticke The two annointed ones which stand before the Lord of the whole earth vers 14. Targum paraphraseth them to be Zerubbabel and Ioshua who represented the Church and commonwealth The Lord commanded to make snuffers of pure gold for the snuffing of the lampes The snuffers of gold what they signified and snuffe-dishes to receive the snufle he would have the snuffe taken from the light to signifie that he would have the word kept in sinceritie and puritie and hee would have the snuffers of gold to teach them to be blamelesse and holy who are censurers and correctors of others and he would have the snuffe-dishes of gold to teach them that the covering of the offences of their brethren was a most excellent thing Lastly in what manner the Priests dressed the lamps The manner how the Priests trimmed the lampes when the lampe was out he lighted it and when it was not out he dressed it when the middlemost lampe was out he lighted it from the Altar but the rest of the lampes every one he lighted from the lampe that was next and he lighted one after another to signifie that one Scripture giveth light to another they say in the Talmud that the cleansing of the innermost Altar was before the trimming of the five lamps and the trimming of the five lamps before the blood of the daily sacrifice and the blood of the daily sacrifice before the trimming of the two lamps and the trimming of the two lamps before the burning of incense That the Priests should order and trimme the lamps The signification of the trimming of the lamps signifieth how Christ and his Ministers should continually looke unto the purity of doctrine and preaching of the light of the Gospel from evening to morning in the darke place of this world untill the day dawne and the day starre arise in our hearts Reve. 1.13 2 Pet. 1.19 EXERCITAT XI Of the Table of the shewbread A ceremoniall appendix of Commande 2. Exod. 25.23 Thou shalt also make a Table of Shittim wood c. vers 30. And thou shalt set upon the Table shewbread before me alway THe Lord commanded to make a Table and to set twelve loaves upon it The loaves represent the Church First the Church is represented by loaves here as many graines make up one loafe so many beleevers make up one Church 1 Cor. 10.17 for we being many are one bread The loaves made of fine flower Secondly these loaves were made of fine flower and not of barley which was a base graine and therefore used in no other sacrifice but in the offering for jealousie Num. 5.15 So Gideon represented by a barley cake Iudg. 7.13 and I bought her for so many Homers of Barley Hos 3.2 but the Wheate was most excellent graine and the flower of the Wheat was most excellent bread Deut. 32.14 he made them eate the fat of the kidneys of Wheate The twelve loaves represented the twelve tribes Thirdly there stood twelve loaves upon this Table to represent the twelve Tribes who came of the twelve Patriarchs The Tribes were represented by many things these twelve Tribes were represented by many things by the twelve stones set up in Iordan and so by the twelve stones set up in the land of Canaan So by the twelve stones set upon the breastplate of Aaron and upon his shoulders in onyx stones So by Canaan divided into twelve parts and from them the twelve Apostles in the New Testament and the new Ierusalem built upon twelve foundations Revel 21.14 These twelve loaves stood before the Lord Why called shewbread therefore they were called panis facierum or propositionis and they signifie that the Church is alwayes the object of the eye of God and therefore he saith set up no Idoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnal panai in my presence Why the bread was removed every Sabbath They were removed every Sabbath and new loaves put in their places to signifie the renuing of the graces of God to his Church None might eate of these loaves Who might eate of the shewbread but the Priests who served in their course that weeke and their children the Priests daughter did eate of this bread when she was a widdow and returned home to her father againe Levit. 22.18 So we being maried to the Law and it having dominion over us Rom. 7.1 we were out of our fathers house and might not eate of his holy bread but being dead to the Law Rom. 7.4 and divorced from our sinnes as widowes we may come home to our fathers house and be partakers of the holy things The Priests so long as they were in this holy service The legall sanctification of the Priests and eate this holy bread they were not to keepe company with their wives for this was a part of their ceremoniall uncleannesse Exod. 19.14 Moyses commanded them to wash their cloathes and not to come at their wives This abstinence 1 Sam. 21. How David asked the shewbread is called via munda a cleane way and to eate in this uncleannesse is called via polluta When David in necessity came to Ahimelech the Priest to aske bread for him and his men the Priests had no common bread to give them but this holy bread this bread the Priests sayd they might not eate of it if they were in via polluta and their vessels not sanctified by via polluta is meant here to keep company with their wives and by the sanctification of the vessels is meant the sanctification of our bodies Our bodies called our vessels for our bodies are called our vessels 1 Thessalon 4.4 That euery one of you should know how to possesse his vessell in sanctification honour And that this is the meaning it is cleare by Davids answer when he saith they have abstained from women this three dayes 1 Sam. 21. In their necessity David
their enigmaticall speeches were not those Symbolicall and taught them some other thing as ignem gladio ne fodias Pythagoras meaning was that they should not provoke an angry man so the precepts of Moses commanding them to abstaine from such and such beasts as uncleane were Symbolicall and implied some other thing This Commandement forbiddeth not mixtures in Religion How this precept is an appendix of the sixt Commandement as an appendix of the second Commandement but as an appendix of the sixt Commandement to abstaine from cruelty as not to take the damme sitting upon the young ones and not to muzzle the mouth of the Oxe that treadeth out the Corne. Yee shall not seeth a kid in the mothes milke The divers interpretation of this precept this is not the meaning of the command content your selves to eate the kid The true meaning of this precept but take head that yee eate not the damme also neither is this the meaning of it ye shall not eate flesh with milke as the Chaldee Paraphrast Paraphraseth it neither is this the meaning of it take heed that ye seeth not the kid in the mothers milke as the superstitious Iewes expound it at this day they will not seeth flesh and milke in one pot neither will they cut both flesh and cheese with one knife and amongst the precepts which they have written of things lawfull to be eaten they forbid the eating of flesh and milke together but the meaning of the place seemeth to be this ye shall not eate of a kid or of a Lambe for so the Seventy translate it so long as it sucketh the damme for all this time it is as it were but milke they might sacrifice it when it was but eight dayes old but not to eate of it so long as it was sucking 1 Sam 7.9 Samuel tooke a sucking Lambe and offered The Lord forbiddeth also Exod. 22.31 To eate that which was torne by beasts the former Commandement that they should not seeth a kid in the mothers milke was a ceremoniall law belonging to the sixt Commandement Not to eate that which was torne is a ceremoniall appendix both of the sixt and eight Commandement but this Commandement that they should not eat of that which was torne by beasts was an appendix both of the eight and sixt Commandement whereby he taught them both to abstaine from blood and from theft Quest Whether should those words Levit. 15.17 Be read copulativè the soule which eateth that which dyeth of it selfe and is torne by beasts or disiunctivè that which dyeth of it selfe or is torne of beasts Answ Some of the Iewes read the words copulativè thus if it dye of it selfe and be torne of beasts they might not eate of it but the true reading is disiunctive if it dye of it selfe or bee torne as Iunius readeth it for the law saith expressely that that which is torne is uncleane although it dye not first and then be torne and some of the Iewes make that more uncleane which is torne then that which dyeth of it selfe one demanded the question of R Ioseph Gersaeus Whether the beast that dyed of it selfe or that which was torne was the more uncleane why hee writ the Law rather upon the skinne of a beast that dyed of it selfe than upon the skinne of a beast that was torne he answered them by this comparison I tell you whereunto I liken the beast that dyeth of it selfe and that which is torne to two malefactors who are adjudged to dye the one malefactor the judge himselfe killeth and the other the hangman killeth so they hold that that which dyed of it selfe was not so uncleane as that which was torne by wild beasts Conclusion The conclusion of this is here we may see the infancy of the Iewish Church when the Lord forbiddeth them to taste touch or handle and restraineth their baser senses tasting touching and handling Coloss 2.21 Even as parents forbid their little children to touch this or handle that whereas they forbid them when they come to understanding to looke upon evill God dealeth with the Iewes as fathers doe with little children or to heare evill So under the Gospell the prohibition is given chiefely to the nobler senses hearing and seeing and not so much to the base senses touching and tasting Commandement VII EXERCITAT XXVIII When a Bastard might enter into the Congregation under the Law A ceremoniall appendix of Command 7. Deut. 23.2 A Bastard shall not enter into the Congregation unto the tenth generation THe Lord forbiddeth here that a Bastard should enter into the congregation of the Lord unto the tenth generation there are foure things to be considered here First who is called Mamzer a Bastard here Secondly What is meant by entering into the congregation Thirdly That this is but a ceremoniall Law What is meant by Bastard here and Lastly That it is not meant of every sort of Bastard First he is not called Mamzer here if his father were an Hebrew and his mother a Gentile as the Chaldee Paraphrast taketh it for then Obed the sonne of Ruth the Moabitesse should have beene a Bastard Secondly He is not called Mamzer or Spurius who is borne of a Widdow as the Hebrewes hold as if an Hebrew had maried a captive woman and had lyen with her and she fel with child and it was in doubt whether hee was the child of the first husband or of the last And so they hold that David begot Chiliab upon Abigail and that his mother called him Daniel and his father Chiliab 2 Sam. 2.2 and 1 Chro. 3.1 Because hee was incerto patre but this is one of their dreames neither is he called a Bastard qui ex secundis nuptijs natus est as when a man marieth a Widdow and begeteth a child upon her her The Iewes are most mistaken in this Ben Syra in his Proverbes saith Oculos tuos absconde a muliere vidua et ne concupiscas pulchritudinem ejus in corde tuo nam filij ejus fiij scortationū sunt hide thine eyes from a Widdow Woman and be not taken with her beauty for her children are the children of fornicatiō And the same Ben Sira at the letter Samech saith Ben syra inter proverbia alphabeto 2. Scriba ducat virginem et ne ducat eam quae maritū habuit nam aquae virginis tibi soli erunt aquā vero eius qua maritū habuit ante te alius praeter te hausit that is let a scribe mary a Virgin and let him not mary her who hath had an husband before and content himselfe with the waters of his owne cisterne and not to drinke of that water where another hath drawne before him where he alludeth to the phrase of the Scripture which calleth adultery stollen waters Prov. 9.17 Water put for seed And they put water for seed Num. 24.7 So Moab is his fathers water But the Iewes were much mistaken in
lay the fathers adultery to the childs charge if he follow not his fathers footsteps The second sort of imputation is by the Magistrate How the Magistrate may impute the parents whoredomes to the children for the restraining of whoredome Thou shalt not inherite with us because thou art the sonne of a strange woman Iud. 10.2 The equity of this Law is because they are not knowne to be their fathers children and if the children of the concubines succeeded not to their fathers inheritance much lesse should the children of the harlots So they exclude them from bearing any civill charge But this defect is taken away first by their good education which washeth away this blot and then they are reabled by the Law and made capable of honors And this should be no more a blot unto them than if they wanted a hand or a legge and as we blame not the stollen seede when it is sowen and groweth up but these who stole the seede Simile so wee should not blame the child begotten out of marriage if he follow not his fathers footsteps but onely his father who begot him The Iewes say in the Talmud Talmud torah cap. 1. fol. 10. that the Priest excelleth the Levite and the Levite excelleth the Israelite and the Israelite excelleth the Mamzer and the Mamzer excelleth the Nethinim and the Nethinim the Proselyte but they say if the Priest be unskilfull in the law and an Idiot and the Mamzer be the son or a scholler of the wise then he excelleth the Priest Notable men in the Church who have been Bastards There have been profitable men in the Church who were basely borne as Lumbard Gratian and Comester who were three bastards borne of one whore and Darius Nothus among the Persian Kings and Hercules When the Lord debarred them to the tenth generation this is a ceremoniall Law and not a Morall This Law is ceremoniall and not morall David the tent fromh Pharez incestuously begotten was King in Israel and if this were a morall precept then Gods Iustice should exceede his mercy in the Church hee showeth mercy to the thousand generation but his Iustice should extend it selfe for ever What sort of Bastard is meant here Lastly it is not meant here of every bastard but of him who is borne of a common harlot Iephthe was basely borne and yet he had the charge of the people of God Foure sorts of sinnes The Lawyers marke that there are foure sorts of sonnes first some naturall and Legitimate secondly some Legitimate but not naturall thirdly some naturall and not legitimate and fourthly some neither naturall nor legitimate Naturall and legitimate are those who are borne in holy wedlocke Secondly legitimate and not naturall are those who are adopted children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collecti ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collegit congregavit and such the Iewes called Asuphim collecti Psal 27.10 Thirdly naturall but not legitimate as those who are borne of harlots but not of common harlots and such are called Nothi Lastly neither naturall nor legitimate as those who are borne of common harlots such a one the Hebrewes called Mamzer and the Latines call him Spurium and the Lawiers call such children incertos quia incerto patre sed certa matre such as those might not enter into the congregation Conclusion The Conclusion of this is children beare not the reproach of their parents under the Gospell therfore it is a vile thing and an opprobry to object to a man that he is a whores sonne although his mother were a whore farre more then when his mother is an honest and chast woman as Saul did to Ionathan 1 Sam. 20.30 Thou hast chosen the son of Iesse to thine own confusion to the confusion of thy mothers nakednesse that is all men hearing that thou lovest a man whom I hate they will say that thou art not my son but the son of a whore and a Bastard and so this shall be a reproach both to thee and to thy mother EXERCITAT XXIX The Priests Daughter that defiled her selfe with fornication was to be burnt A ceremoniall appendix of Command 7. Levit. 21.19 And if any Priests Daughter defiled herselfe by playing the whore she profaneth her father she shall be burnt with fire THe Priests Daughter if she committed whoredome was to be burnt quicke this the Latines call Vivicomburium So the King of Babel Iere. 29.23 Caused rost two adulterous Priests in the fire because they lay with their neighbors wives She was to be burnt quick Why the Priests daughter was to be burnt quicke because she had profaned her father the Priest As Simeon and Levi made their father stinke before the Sichemites because of their vile murther Gen. 34.30 So the Priests Daughter committing whoredome profaneth him and maketh him vile in the eyes of the people Secondly she made the sacrifice of the Lord to be abhorred As the sonnes of Eli lyeing with the women that came to the Tabernacle made the sacrifice of the Lord to be abhorred for the people judged of the sacrifice by the Priest such Priest such sacrifice so when the Priests Daughter committed whoredome she made the sacrifice of the Priest to be abhorred This sinne deserved a fearefull punishment Christus typicus mysticus Sacramentalis proprie dictus because it was committed against the Lord Iesus in type Christ is set downe to us in the Scriptures foure manner of wayes First Christus typicus Secondly Christus Mysticus Thirdly Christus Sacramentalis and fourthly Christus propriè dictus When a profane man or woman defile themselves with whoredome and then doe come to the holy Sacrament thus they defile Christ Sacramentally So when they commit this sinne they offend the Church the Mysticall Body of Christ and they take one of his members and make it the member of an Harlot So when the Priests Daughter committed whoredome she sinned against Christ in type Quest Whether was the man that lay with the Priests Daughter burnt also or not Answ Whether the man that lay with the Priests daughter was â—urnt or not Not and the Iewes say that they killed not two upon one day unlesse they were guilty of one and the selfe same crime as the adulterer and the adultresse were both put to dead upon one day but they say if one had lyen with the Priests Daughter he was strangled and she was burnt and therefore not put to death in one day The Iewes afterwards changed this sort of burning and they burnt them powring in hote Leade at their mouth Combastio anima quid apud hebraeos and this is called Combustio animae and so Ionathan the Paraphrast paraphraseth it this wayes she shall be burnt powring in hote Leade at her mouth Combusti per munus cali qâ—â—d and this sort of burning they called also Combustio per manus coeli that is as if they were stricken from the Heavens
cont haer 18. the Egyptians used at the Equinoxe in the Spring to take vermilion and to rubbe over all their trees and houses with it saying that at that time of the yeere the fire had almost burnt up all Egypt and therefore they use this as a signe in remembrance of their deliverance So the Lord commanded Ezekiel to set a marke upon those of Ierusalem that mourned whom he was minded to saue Ezek. 9.4 Quest But what was the reason that he set not a marke of destruction upon them that were to be destroyed as he set upon these who were to be saved Answ The reason was God did not marke those who were to be destroyed because of their great number because of the great number that was to be destroyed in respect of the handfull that was to be saved for where there was one to be saved there was a hundred to be destroyed there were but seven thousand who bowed not their knee to Baall and of the great multitude that came out of Egypt onely two entred into the land of Canaan And Revel 7.4 of all the Tribes of Israel there were but one hundred and fortie foure thousand sealed in the fore-head And in Ieremies time it was very hard to find one that executed judgement in all the streetes of Ierusalem Ier. 5.1 There were a few good men at that time as Ieremie himselfe Ebedmelech the Blackmoore Vriah the Prophet and the Rechabites But the most of the rest were naught and if Ierusalem had beene searched few had been found in it And this was a griefe to the Prophet Micah which made him to complaine that hee could not get a cluster to eate Mica 7.1 meaning that the good men were perished out of the earth The Heathen learned this of the people of God to marke those who were to be saved with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these that were condemned with the letter θ theta The heathen marked the condemned with theta and them that were absolved in judgement with tau Ascon pad It was the custome of the ancient warriors when they returned from battaile he who kept the register of their names marked the names of those who returned safe with the letter tau and the names of those who were wanting with the letter theta the Latines learned this from the Grecians the Grecians from the Egyptians and the Egyptians from the people of God Persius Si potis es vitio nigrum praefigere theta The Iewes put not two to death in one day but for the same crime They put not two to death in one day except they were guiltie of one crime and they giue this example If a man had lien with the Priests daughter he and she were not put to death both in one day because she was guiltie of a greater sinne then he therefore she was to be burnt quicke but he was not to be put to death that day neither was he burnt quicke as she was Quest How came it to passe then that they put Christ and the two theeves to death in one day seing Christ was condemned for affecting the Kingdome and the theeves for theft Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditiosi Mark 15.7 á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditio factio Christ and the two theeves were condemned for one fault because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublers of the peace of the Kingdome and therefore the theife said thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same condemnation Luke 23.40 Barrabas was a murtherer and so should haue dyed by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effractores but because he made insurrection and troubled the common peace therefore he was to be crucified And the Hebrewes call these perizim effractores and the Rabbins called them listin from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tooke armes to trouble the peace of the Common-wealth and they used to crucifie all these who troubled the Kingdome and made insurrection CHAPTER XL. Of their Capitall punishments IOSH. 7.25 And all Israel stoned him with stones and burned them with fire after they had stoned them with stones THere were sundry sorts of punishments inflicted upon malefactors by the house of judgement among the Iewes Some of them were burnt some of them were strangled some of them were stoned and some of them were beheaded and some of them were drowned He that lay with his mother or daughter in law the wife of his sonne or with a maide that was betrothed Who were stoned Deut. 22.24 Or if a woman bowed downe to a beast Levit. 20.16 so the blasphemer Levit. 24.14 and Idolater Deut. 17.5 So he who offered his seed to Molech Levit. 20.2 He that had the spirit of divination or was a wizard Levit. 20.27 He that profaned the Sabbath he that cursed his father or his mother Levit. 20.9 so the disobedient sonne was stoned to death Deut. 21.21 He that perswaded or enticed others to Idolatry Deut. 13.1 all these were stoned to death First the Priests daughter if she committed adulterie Secondly he who lay with his owne daughter Who were burne Thirdly he who lay with his sonnes wife Fourthly he who lay with his daughters daughter or with the daughter of his wiues daughter Fifthly he who lay with his mother in law or with the mother of his mother in law or hee who lay with the mother of his father in law his wife being yet aliue even all these were burnt Iosh 7 15. He that is taken with a cursed thing shall be burnt with fire and vers 25. all Israel stoned him with stones first he was stoned and then burnt Who were beheaded Those who killed were beheaded and those who fell away to Idolatry Who were strangled The fourth sort of punishment was strangling which was the lightest sort of punishment capital among the Iewes First he who did strike his father or his mother Secōdly he who stole a man in Israel Deut. 24.7 Thirdly any old man who hearkened not to the voice of the Synedrion Fourthly a false Prophet and he who lay with another mans wife Fiftly he who defiled the Priests daughter all these were strangled And the Iewes say wheresoever this punishment is set down let his bloud be upon his owne head it is to be understood of stoning but where the phrase is found let him die the death and the punishment not set downe in particular then it is to be understood of strangling But this holdeth not it is said Exod. 21.12 he that smiteth a man that he die shall surely bee put to death so it is said that the adulterer shall die the death yet he was not strangled but stoned Ezek. 16.40 Ioh. 8.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucifigere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This strangling the Romanes changed into crucifying which was called Zacaph crucifigere and the crosse was
which was added by the Translators These things which were found in the translations and not in the Hebrew Text hee markes them Obelo thus ⸓ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸓ These things againe which were in the Hebrew Text and not found in the translations hee marked them Asterisco with a starre this wayes Ü ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ü Thirdly the divers readings confirmed by sundry Copies he marked them lemnisco this wayes ÷ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ÷ And lastly these things which were found but in few copies he marked them Hypolemnisco this wayes Ü‹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ü‹ This Edition of Origen was so generally followed afterwards that Augustine complained that in all the Libraries they could scarcely finde one Copie of the Seventy The edition of Origen corrected by Lucian wanting these markes of Origen and when sundry faults had crept into this his Edition Lucian an Elder at Antioch and afterwards a Martyr tooke all these Editions and conferred them together and hee set out a more axact and correct Edition then Origens was Of the Translation of the Seventy Ptolomaeus Philadelpbus procured not this translation as some hold IT is commonly holden that Ptolomaeus Philadelphus the sonne of Ptolomeus Lagi King of Egypt gathered a Library two hundred sixty and seven yeares before the birth of Christ in the City of Alexandria in Egypt and having gathered together divers Greeke writers he gathered also Hebrew Persian Syriack and Romane writers and caused to translate them into Greeke and put them in his Library and when he understood of Demetrius Phalaraus who had the charge of his Library that there were bookes in Ierusalem written by the Prophets amongst the Iewes which intreated of God and of the creation of the world and much hid wisedome was contained in them King Ptolomie wrote unto Ierusalem that they might send these bookes unto him and when they had read his Letters they sent these bookes written in Golden letters which Hebrew bookes when they were delivered unto the King he understood them not therefore he wrote to Eleazar the Highpriest the second time that he would send men unto him who would translate these Hebrew bookes into Greeke And Eleazar sent Seventy two sixe out of each Tribe who were very skillfull and expert both in the Hebrew and in the Greeke These men translated the Scripture in the I le Pharos They were called seventy propter Rotundationem numori being put in severall Cels yet all of them so agreed that there was not any difference among them and they were called the Seventy commonly although there were seventy and two of them Iosephus writing against Appion borroweth this history or fable rather out of Aristoeas and afterwards the Christian writers in whose time this translation of the Seventy was in most request gave eare willingly to this for they used most the translation of the Seventy and they tooke occasion to spread abroad any thing which might serve for their credit Iustin Martyr a famous old writer with tooth and nayle standeth for the authority of this Translation he telleth how they were put into severall Cels and how they were directed by the holy Spirit so that they agreed not onely in the sense but also in the words But yet neyther Aristaeas nor Iosephus who borrowed this from him make mention of these Cels. But Scaliger in his animadversions upon Eusebius at the yeare M.CCXXXIV judgeth that this booke of Aristaeâ—s out of which this narration was borrowed was but fained by some grecizing Iewes caliger proveth by many reasons that Ptolemeus Philadelphus did not procure this translation that they might conciliat the greater authority to this their translation which they had procured and he hath sundry reasons to improve this narration Reason 1 The first reason we know saith he out of the history of Hermippus an antient writer of whom Diogenes Laertius maketh mention that Dimetrius phalerius whom Aristaeas bringeth in as the procurer of this whole businesse at the hands of Ptolomeus Philadelphus was in no favour with him for Ptolomeus so disliked this Dimetrius altogether that in the beginning of his reigne hee banished him and through greefe he tooke himselfe to live in the Wildernesse and one day being heavy with sleepe layd himselfe downe upon the ground to sleepe where a Serpent did sting him to the death The cause why Dimetrius was hated by Ptolomeus The reason wherefore Philadelphus so hated him was this because when Ptolomeus Lagi his father had maried a second wife called Eurice as he had Bernice the mother of Ptolemeus Philadelphus for his first wife this Dimetrius perswaded Ptolomeus Lagi to disinherit the sonne of Bernice and to give the crowne to the sonne of the second wife Eurice which when Ptolomeus Philadelphus understood after his fathers death he presently banished him Now seeing Dimetrius was hated so of Ptolomeus Philadelphus Aristophanes was keeper of the Library of Ptolomeus and dyed in the beginning of his raigne is there any probability that he had the charge of this Library and Vitruvius saith that Aristophanes that noble Grammarian had the keeping of this Library and not Dimetrius Phalerius Reason 2 Secondly Aristaeas and these who follow him say that there were sixe chosen out of every Tribe and sent to Egypt to translate the Bible but at that time there dwelt no other Iewes in Iudea but onely of the Tribe of Iuda and Benjamin although perhaps some of the other Tribes were scattered amongst them yet it is certaine that these had no place amongst them because the most part of them were caried away captive by the Assyrians This handfull which were yet left in Iudea had no authority amongst them and how came it to passe that they sent the whole Synedrion or the great Councill to Egypt besides the Synedrion consisted not of the twelve Tribes after the captivity but onely of the Tribe of Iuda and is it probable that they would send these Seventy to Egypt and if it bee true which they say of these severall Cels in which they were placed when they translated the Bible then it behooved every one of them to have such a sufficient measure of knowledge both in Hebrew and Greeke that they might have finished the whole Worke alone which no man will beleeve Reason 3 Thirdly Aristaeas reporteth that Ptolomeus sayd if any man should adde or take from this booke then hee should be accursed but this was the curse which God himselfe set downe in the Law Deut. 4.2 Rev. 22. 18. This Ptolomeus understood not and whereas Aristaeas goeth about to prove that these curses were usuall amongst the Greekes and Romans we must understand that they never used these curses but in extreme necessity but what necessity was there here for Ptolomeus to adde this curse who was but desyrous that these bookes might onely be put amongst the rest of the bookes in the Library Reason 4 Fourthly if
AN EXPOSITION OF THE LAWES OF MOSES Viz. Morall Ceremoniall Iudiciall The second Volume Containing an explanation of diverse Questions and Positions for the right understanding thereof Wherein also are opened divers ancient Rites Customes of the Iewes and also of the Gentiles as they haue relation to the Iewish Together with an explication of sundry difficult Texts of Scripture which depend upon or belong unto every one of the Commandements as also upon the Ceremoniall and Iudiciall Lawes Which Texts are set downe in the Tables before each particular Booke All which are cleered out of the Originall Languages the Hebrew and Greeke and out of the distinctions of the Schoolemen and Cases of the Casuists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui ista facit non dimovebitur in aeternum By IOHN WEEMSE of Lathocker in Scotland Preacher of Gods Word LONDON Printed by Iohn Dawson for Iohn Bellamie and are to be sold at his Shoppe at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. AN EXPLANATION OF THE CEREMONIALL LAVVES OF MOSES AS THEY ARE ANNEXED TO THE TENNE COMMANDEMENTS Wherin are cleared divers customes of the Iewes and also the customes of the Gentiles as they have relation to the Iewish out of the Originall Tongues the Hebrew and Greeke Together with directions how to make the right use of them in Preaching All serving to let us see how they leade us as types to Iesus Christ whom we see more clearely when the vayle is taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia tendunt ad praxin By Iohn Weemse of Lathocker in Scotland Preacher of Christs Gospell LONDON Printed by T. Cotes for Iohn Bellamie and are to be sold at his shop at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. TO THE RIGHT HONOVRABLE SIR ROBERT KER of Ankerhome Knight Gentleman of his Ma. Bed-Chamber Honourable Sir WHen the Lord was to give unto his people the Tables of the Law the second time he commanded the people to stand at the foot of the Mount Aaron Nadab Exod. 24.2 3 and 18. and Abihu and the seventy Elders of Jsrael to worship a farre off in the middle of the Mount and that Moses should ascend to the top of the Mount enter within the cloud These three represented very well the three estates of the Church they who stood at the foot of the Mount resembled the Iewish Church Aaron Nadab and Abihu the seventy who ascended to the middle of the Mount resembled the Christian Church and Moses who ascended to the top of the Mount and entred into the cloud resembled the glorified Church and the Fathers say of those three that the Iewish Church was in extimis and and that the Christian Church is in atrijs and that the triumphant Church is in intimis that is the Iewish Church was in the utter court the Christian Church is in the middle court and that the glorified Church is in the inner court Let us make a comparison betwixt the Iewish Church standing at the foot of the Mount and the Christian Church which standeth in the middle of the Mount and we shal see a great difference betwixt them two First let us compare them in the Priesthood Melchizedeck and Aaron Heb. 7.3 Melchisedeck had neither beginnng of his dayes nor end of life he was borne before the flood and none who lived after the flood could tell when he was borne and he lived five hundreth yeares after the flood so that he seemed neither to have beginning nor end of dayes but the Priest who were after the order of Aaron behooved to deduce their genealogies and of whom they were descended Nehem. 7.64 or else they were secluded from the Priesthood Eleaz. in Num. 4. Secondly the Hebrewes say when the Tabernacle removed that Eleazar the Priest carried the oyle for the Lampes in his right hand Luc. 4.8 and 28.45 and the anointing oyle in his left hand the incense in his bosome and the meat offering upon his shoulder Eleazar was but a figure of Iesus Christ the Highpriest in the Christian Church who giveth grace Ioh. 1.16 Revel 8.3 1 Timot 2.5 Ephes 5.26 1 Cor. 5.7 the oyle of the Spirit for the understanding of the Scriptures who putteth the odours of sweet incense to our prayers and lastly he presenteth the Church as a pure meate-offering to his Father Next let us compare the people under the Law with these under the Gospell first their rites were carnall rites consisting in these touch not taste not handle not and even as Fathers forbid their little children to eate of such and such things or handle them not they specially restraine their basest senses but when their sonnes are come to maturity and age they forbid them to hearken unto evill or looke unto evill they restraine their noble senses especially so because the Iewes were but infants he trained thē up this way forbidding them to touch taste or handle but he forbiddeth the Christian Church things of greater moment againe let us compare them them in holinesse under the Law holinesse was written but upon the forehead of the Highpriest but under the Gospell the Prophet Zachariah saith that holinesse shall bee written upon the horse bridles to signifie the great measure of holinesse that should bee in the Church under the Gospell Thirdly compare them in the measure of their love under the Law every seventh yeare they were to let their land rest and to pardon their debtors and to give a full remission to them but see how farre the Gospell exceedeth the Law in this Peter asked of Christ if he should pardon his brother seven times as the Iewes pardoned their debtors the seventh yeare what answered Christ to him thou shalt not pardon seven times nor seven times seven times but seventy times seven times and as farre as the Iubile exceeded the seventh yeare as farre shall your charity exceede the Iubile that is to seventy times seven times Fourthly compare them in the measure of their knowledge their measure of knowledge under the Law was very small all things were covered and wrapped up to them when they carried the brazen Altar in the Wildernesse Numb 4.13 they covered it with a purple cloath When they carried the Arke it was covered with three coverings with a vaile Badgers skins Numb 4 6. and a cloath wholly of blew So the table of the Shewbread had three coverings all was covered save onely the Laver and Moses face was covered to them with a vaile when hee came from the Mount the Priests bare the things which they might not see To signifie a concealing of a part of the mysteries of the Gospell afterwards to be revealed Coloss 1.26 so the people saw but through a grate Heb. 9.1 but now the Temple of God is opened in the heaven and there is seene in his Temple the Arke of the Testament they stood a farre off
Tabernacle divided in three parts 9 10 how it was transported 15 how it differed from the Temple ibid. Temple what light was in it 9 to what tribe it belonged 25 divided by a line 25 c. the second Temple built after the manner of the first 31 how the second excelled the first 31 it is called gold Ibid. how God removed from it by degrees 33 many things added to it which were not in the Tabernacle 50. Tithes payed by the people and by the Levites 121 three sorts of tithes 125 why they were payed 123 to tithe what 122. Tribes why kept distinct 23 represented by many things 42 how they are reckoned in the Scripture 278. Tyrians helped to build the first second temple 30 V Vaile a token of subjection 150 Venus how worshipped 77. Vncleanenesse of two sorts 4 the great uncleannesse of the woman 5 uncleannesse of the child 6 three sorts of uncleanenesse 143 imputed uncleannesse of two sorts 144. W Wants three sorts of wants 233. Water for seed 141 the bitter water 150 why the woman dranke it 151 why out of an earthen vessell ibid the effects of it 152 Whoredomes of the parents how punished in the children 144. Wine put for strong drinke 80. Woman not to weare mans apparell 77 the woman gives seed in generation 153. Words why repeated 127. Y Yeere of rest 110 yeere two fold 117. Z Zachariah an inferrior Priest 4. how the Angel appeared to him at the time of incense ibid Additions Pag. 171 the Lord gave his people the morall Law and the ceremonies and the Gospell when the ceremoniall Law was given it derogated nothing from the morall Law there was nothing abrogated or changed in the first Law or subrogated in place of the morall Law but when the Gospel came in the ceremonies were abrogated et superinducta est spes melior Pag. 137 35. Some Lawes are naturall and ceremoniall some are judiciall and ceremoniall and some are meere ceremoniall naturall and ceremoniall where the ground of the Law is naturall and the ceremony annexed the ceremony being taken away the naturall part may stand Example the father was bound to give his sonne a double portion because he was his strength and because he was a type of Christ take away the type the morall part standeth So where the Law is Iudiciall and ceremoniall Example Cities of refuge were appointed to save the mankiller and he was to abide there untill the death of the Highpriest take away this ceremony and Cities of refuge may remaine Thirdly where the law is ceremoniall and Iudiciall a Magistrate cannot make the ceremoniall part a part of the Iudiciall Example this was a judiciall and ceremoniall Law that the malefactor should be hanged upon a tree and that he should be cut downe before the night because he defiled the land a magistrate may cause hang a theefe now but he cannot cause hang him as accursed or not suffer him to hang all night because he defiled the Land EXERCITATIONS DIVINE Of the Ceremoniall Lawes which are annexed to the Commandements in the first and second Tables EXERCITAT I. Of the reducing of the Ceremonies of the Law in generall unto the Commandements THe Apostle Paul willeth Timothy to hold fast the forme of sound words which he had heard of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie capsule in â—uibus singula monetarum genera ordine certo disponunt ut in promptu singula habeant cum opus fuerit 2 Tim. 1.13 In the Syriack it is Hhora foramina a speech borrowed froÌ„ Merchants who have severall boxes or holes wherein they put their severall sorts of Money So should Divines have proper places of reference to which they should referre their severall heads Amongst the rest it is not the least skill to referre the Ceremonies of the Law rightly to their owne commandements and digest them in their severall places Thomas 1 2. quest 101. Art 4. The Schoolemen divide the ceremonies in foure sorts in sacrificia sacramenta sacra observantias In Sacrifices Sacraments holy things as the place the time of their worship c. and ordinances which they did observe although all the ceremonies may be re-reduced to these foure heads yet we must follow another order and reduce them to the Commandements First some ceremonies cannot be reduced to one Commandement Some ceremonies belong to all the Commandements but they belong to them all as to weare fringes upon their garments is a ceremonie that cannot be referred to one Commandement because it served for the keeping of all the Commandements Num. 15.39 And it shall be unto you for a fringe that yee may looke upon it and remember all the Commandements So Deut. 21.23 He that is hanged is accursed of God this ceremonie belongeth to all the Commandements as the Apostle applyeth it to the breach of the whole Commandements Gal. 3.10 and 13. Some ceremonies belong to two Commandements Secondly some ceremonies belong to two Commandements as the purification of a woman after her child-birth is a ceremoniall Law which signifieth that they did conceive their children in originall sinne and therefore had neede to bee purged and purified after their birth Now because originall sinne is condemned in the first and last Commandement therefore this ceremoniall Law is annexed to them both originall sin is condemned in these two Commandements for in the other commandements where the full consent and act of sinne is forbidden it is not forbidden Thirdly some ceremonies in divers respects Some ceremonies in divers respects belong to divers commandements may be referred to divers Commandements as Levit. 17.14 Yee shall eate the blood of no manner of flesh as they were to abstaine from blood in reverence of the blood of Christ which was to be shed for them then it belongeth to the second Commandement as the rest of the significative ceremonies but as they were to abstaine from blood because the life was in it it was cruelty to eate it and in that respect it belonged to the sixt Commandement So Num. 18.21 and 24. and behold I have given the children of Levi all the tenth in Israel for an inheritance Now as the priests gathered the tithes and received them from the people for serving at the Altar it was a dutie required of them in the second Commandement therefore it is sayd the tenth shall be theirs for their service which they serve even the service of the Tabernacle of the Congregation but as the people payed these Tithes to the Priests it is a duty required in the fift Commandement to honour them So Deut. 21.17 He shall give the first borne a double portion of all that he hath This ceremoniall Law as the eldest sonne was a type of Christ is a dutie of the second Commandement to give him the double portion but as he was his fathers first borne to keepe the families distinguished that they should not bee confounded in the Tribes it is
the Apostle maketh no mention of the golden Altar but onely of the golden censer maketh mention of the golden censer onely and not of the golden Altar and this he doth to signifie that this was the last period of the Leviticall service to be done away for the last thing which the Priest did when he came out of the Temple was to hold up incense with his censer The Highpriest when he went into the holiest of all once in the yeare he left the golden censer there for the whole yeare Why the Highpriest left the censer in the holiest of all Heb. 9.4 to signifie that this Leviticall service was to be layd downe and that Christs intercession indureth for ever and the Apostle passeth by all these things without the vaile to signifie that the ceremonies without the vaile were to be abolished The Angell appeared to Zacharias when he was offering incense At the right side of this Altar the Angell appeared to Zacharias Luk. 1.11 and first he appeared to him at the time of incense when all the rest of the ceremoniall service was ended and when he had done all things which were requisite in the first Tabernacle as dressing of lamps sacrificing putting bread upon the Table every Sabbath to teach us that now Christ was to come when the ceremonies were drawing to an end Why the Angell appered to Zacharias the father of Iohn the Baptist Againe he appeared to Zacharias who was the father of Iohn the Baptist to signifie that now Christ was neare comming because Iohn Zacharias sonne his forerunner was now at hand Why he appeared to Zacharias an inferior Priest Lastly he appeared to Zacharias an inferior Priest and not to the Highpriest to signifie that Iohn should be but a servant and one that should not thinke himselfe worthy to loose the latchet of Christs shooes The signification of the brasen Altar The Altar for the burnt offering was covered with brasse and it signified Christs passion as the golden Altar signified his intercession and as none might goe to the golden Altar to offer incense but he who might goe to the brasen Altar and offer sacrifice so we have no mediator of intercession but he that is the mediator of our redemption This Altar was a large Altar in Solomons time twentie cubits in length and twentie in breadth when there was a great sacrifice upon this Altar it was filled to the corners Allusion and Zachariah alludeth to this they shall be filled like bowles and as the corners of the Altar Zach. 9.15 When the Sacrifice was accepted of the Lord they tooke this for a signe that it was all turned to ashes A signe of the acceptation of the Sacrifices and they prayed the Lord turne thy sacrifice to ashes Psal 20.3 This Altar had hornes as the golden Altar had The Sacrifice was tyed to the hornes of the Altar and they that were to offer a sacrifice delivered the beast to the Priest and he tyed it to the hornes of the Altar and from hence he tooke it to the north gate and killed it and then the Priest cut it in so many quarters and laid it upon the Altar and burnt it Allusion and David alludeth to this Psal 18.27 Bind the sacrifice with cords even unto the hornes of the Altar There was one border about the Altar above and another at the foote of it The blood of the beasts sprinkled upon the Altar and powred under the Altar and there was a great ditch about the Altar where the blood of the beasts was powred which were killed this blood was brought from the north gate and sprinkled upon the hornes of the Altar and it ran downe to the foote of the Altar into that ditch where the rest of the blood was powred and it was all carried through secret passages to the brooke Kidron and Iohn alludeth to this Revel 6.9 Allusion I saw under the Altar the soules of them that were slaine for the word of God The border went round about the foote of the Altar that no man might fall into this deepe ditch where the blood was powred So the Lord commanded them to make battlements about their houses for the safety of men Deut. 22.8 and so there was peribulum or a wall round about the Temple to save the people that none fell over because it stood upon a hill The Lord placed the brasen Altar in the midst of the Court but AhaZ tooke it out of the owne place How Ahaz remooved the brasen Altar and set it upon the north side of the Altar of Damascus 2 King 16.14 even in that place where the Idoll of jealousie was set up at the north gate Ezek. 8.5 and here the glory of the Lord appeared at his owne Altar when he testified unto them by his apparition that hee was to leave his Temple for their Idolatry Ezek. 8.4 this vision of Ezekiel was in atrio gentium in the court of the Gentiles but when the Lord was to give sentence against them he came to the threshold of the doore Ezek. 10.4 Why Salomon sacrificed in the middle of the Court. Because this brasen Altar was not large enough to containe all the sacrifices therefore Salomon hallowed the middle of the court where he sacrificed the rest of the sacrifices 1 King 8.64 David and Salomon being Prophets and immediatly directed by the Spirit of God David and Salomon added many things which were not in the Tabernacle added somethings which were not in the Tabernacle as David for conveniencie caused the Priests to enter in the service of the Tabernacle when they were twentie five yeares of age whereas the Priests before did not enter in their ministerie to serve in the Tabernacle untill they were thirtie yeares of age So Salomon for conveniencie hallowed the middle court for the sacrifices because the brasen Altar could not containe all the sacrifices at that time being an extra-ordinarie sacrifice Something 's added in the Temple for signification Secondly something was added in the Temple for signification as Salomon added two Cherubims in the Temple which were not in the Tabernacle to signifie that the Gentiles were to be called and that the ministerie of the Angels should be extended to them Something added in it for order Thirdly something was added for order as David divided the Priests in foure and twentie orders but none of the Kings of Iudah else did the like neyther Iosias nor yet Hezekiah because they were not Prophets as David and Salomon were Quest Whether should any Altar be retained now in the Church or not Answ The Fathers call the Table of the Lord an Altar by allusion The fathers by allusion called the Table of the Lord an Altar but when they speake this they meane not properly of an Altar but onely they call it so because it carieth a remembrance of that sacrifice once offered There are foure sorts of Altars
by Gods hand immediately the ground of this punishment they made to be this because it is said of Nadab and Abihu combusti sunt in animabus suis they were burnt in their soules there was no burning seene in their bodies but they looked like those who were stricken with thunder from the heavens their cloathes were not burnt Levit. 10.5 And their bodies were caried forth whole and buried they looked as if they had dyed a naturall death without any marke in their bodies not unlike unto this punishment was that kind of death which Sir Roger Mortimer put King Edward the second to causing an hote broach to be put in his fundament that he might seeme to be killed per manus coeli as the Hebrewes speake The Priests Daughter was burnt and not the man Why the Priests daughter was burnt and not the man that lay with her because she defiled her fathers house Sometimes the sinne is more exaggerated upon the Womans part then upon the mans so Tamers fault was greater then Iudahs because she knew him to be her father in Law but Iudah tooke her onely to be a whore and not his Daughter in law How sinne is exaggerated both upon the womans and mans part Sometime againe the sinne is exaggerated more upon the mans part than upon the womans Levit. 19.20 if an Israelite had lyen with a stranger that was betrothed he was both to be beaten and to offer a sacrifice the woman was onely whipt and offered not a sacrifice because she was not an Israelitesse and somtimes the sinne is equall one both their parts as if a Priests sonne had lyen with a Priests Daughter then they were both to be burnt Quest What if a Ministers Daughter now under the Gospell should commit whoredome should she bee burnt as the Priests Daughter under the Law Answ Not A Ministers daughter now is not to be burnt if she commit whoredome because a Minister now under the Gospell is not a type of Christ to come as the Priest was under the Law I grant she should be more severely punished then another woman in respect of Scandall but not in this respect as if her father were a type of Christ so the breach of the Sabbath under the law was punished by death because it was a pledge to them of all the benefits which they were to receive in Christ to come but the breach of the Sabbath now is not so to be punished because our Sabbath now is not a type of that which we are to receive in Christ to come The conclusion of this is Conclusion that those who should bee most holy if they become profane they shall endure the greatest punishments in Hell fire EXERCITAT XXX How the woman suspected of adultery was tryed by her jealous Husband A ceremoniall appendix of Command 7. Num. 5.12 If any mans wife goe aside and commit a trespasse against him and a man lie with her carnally and it be clept close c. The manner how the woman suspected of adultery was tryed THe Lord bearing with the infirmity of the jealous Iewes setteth downe this tryall that the woman who was suspected of adultery should be tryed after this manner The husband brought her before the Priest and the Priest brought her before the Lord and he charged her with an oath that she should confesse if she were guilty then he tooke holy water and mixed it with the dust of the Sanctuary and set it before her and said The Lord make thee a curse and an oath among thy people when he maketh thy thigh to rot and thy belly to swell and after that she had drunke the bitter water if she was guilty then this curse lighted upon her but if she was not guilty then she was free and conceived seed The Veile upon the womans head a token of subjection First when her husband suspected her he brought her before the Priest and her head was uncovered her Veile was a token of subjection to her husband and therefore she stood bareheaded as not being under her husband for so is the Scripture phrase Rom. 7.2 The Priest wrote these curses in a booke The Priest wrote the curses in a booke and then blotted them out with the bitter water Thou writest bitter things against me Iob. 13.26 This was a bitter writing that was written against the woman and shee was to drink it in water even as the Israelites dranke the golden Calfe being beaten to powder which was their bitter sinne She dranke the bitter waters here Why the woman was made to drinke the bitter waters Because stollen waters were sweet to her Prov. 9.17 Sinne is sweet in the beginning but sowre in the end and chiefely this sinne of adultery The lippes of the whore drop as an honey combe and her mouth is smoother than oyle but her end is bitter as wormewood Prov. 5.4 Againe she dranke these waters out of an earthen vessel Why she dranke in an earthen vessell because she dranke wine before in a golden Cup of whoredomes Lastly she dranke the waters that were mixed with the dust Why mixed with the dust of the Sanctuary in the floore of the Tabernacle because she despised the Tabernacle of the Lord therefore now she hath no part of it but onely the Serpents portion to drinke the dust of it Her thigh did rot if she was guilty That part of the body wherewithall a man sinneth is commonly punished the part of the body whereby a man sinneth that is punished commonly As Absolom was punished by his haire Zimri and Cosbi stricken through the belly and here the adultrous womans thigh rotteth and her belly swelleth and David alludeth to this curse Psal 109.18 Let cursing come into his bowels like water It is strange to see how God beareth so much with the man here First when he is married God beareth with man in many things if he did suspect that he had not married a Virgin then the tokens of her virginity were to be brought before him Secōdly if he agreed not with his wife he was to give her the bil of divorcement but she might not give it to him Thirdly if he suspected her of adultery she was to drinke the bitter waters but not he if she suspected him The woman that was innocent became fruitfull although before barren If the woman was innocent then she incurred no danger by drinking the bitter water but if she had been barren before then seminabat semen she did give seed it is not rightly translated she shall conceive seed Quest Whether was this her conception being barren before a miracle or not Ans Whether was this conception of the woman a miracle When God who is the Author of Nature contracteth Nature or inlargeth it it is not a miracle although it be a great worke of God when God blessed the seventh yeare so that it brought forth for three yeares it
Corne and Wine within their owne gates Deu. 12 17. So if they did worke with their first borne bullocke or sheare their first borne sheepe Deut. 15.29 All these were devourers of holy things and the Prophet alludeth to this Allusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ditescere cum puncto in dextro et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimare cum puncto in sinistro cornu Iere. 2.3 Israel was holinesse to the Lord and the first fruits of his increase all that devour him shal offend evill shall come upon them saith the Lord. The Hebrewes say that tithes are the hedge of a mans riches and they say gnashar with the point in cornu dextro signifieth ditescere to grow rich and in sinistro decimas pendere to pay the tithes haec duo vno puncto dirimuntur To devour holy things avaritious and greedy men are like the horse leech who hath two Daughters which cry continually give give but most of all they are desirous to devour holy things and to eat of the forbidden tree the Iewes say that every Child in Israel knew his owne portion there were somethings whereof both the Priest his sonnes and daughters might eate as the wave breast and heave shoulder Levit. 10.14 There were other things which the Priest and his sons might eate of but not his daughters As the sinne offering whereof none of the blood came within the Tabernacle of the Congregation to reconcile with all Levit. 6.28 and there were other things which the Priest might eate but neither his sonne nor his daughter might eate of them as the meat offering that remained of the offering of the Lord made by fire Levit. 10.12 for it was eaten beside the Altar When men become vnsatiable and lust as the Israelites did at the graves of concupiscence then nothing will content them untill they have Gods portion also when the father and the mother came before the Iudges in Israel Simile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vrbis and complained that their son was Zolel a vile person a drunkard and a glutton Dut. 21.20 Then the Iudges ordained that he should be stoned to death but when God the Father and the Church their Mother doe complaine of those devourers of holy things what fearefull Iudgements must they undergoe And after Vowes to make inquiry that is after that thou hast vowed a Vow to seeke how thou mayest illude or disanull it the Iewes said of old that vowes were the hedge of the first fruites and tithes the hedge of their riches they said that vowes were the hedge of the first fruites because when a man had vowed his vow would bind him to performe it but these thought not that their vow was such a hedge when they sought to disannull it When they vowed of old they said after this maner The forme of the Iewes vow of old my estimation be upon me fifty Shekels or the estimation of this man be upon ine fifty shekels this was the forme of their vow according to this David saith My Vowes are upon me Psal 56.12 then they were bound to pay their vowes and if they refused to pay then they might take a pawne or pledge of them and force them to pay them as just debt They might force them to pay their vowes and this was called the money of the soules estimation 2 King 12.4 When they said the estimation of this man be upon me they meant I am willing to pay that which such a man may be valued at therefore when they made such a vow they might not enquire after it Thus God would not suffer his name to be abused Better not to vow than to vow and not performe Eccles 5.2 4 5 Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth therefore let thy words be few When thou vowest a vow unto God deserre not to pay it for hee hath no pleasure in fooles pay that which thou owest better it is that thou shouldest not vow than that thou shouldest vow and not pay And if so bee that the Lord will have a man that hath but given his word for his neighbour not to give sleepe to his eyes nor slumber to his eye Lids untill he have delivered himselfe As the Roe from the hand of the hunter and as a bird from the hand of the fowler Prov. 6 1 2 3.4 Much more when he hath bound his soule with a bond Num. 30.4.5 will he have him to performe his vowes and not to enquire after them EXERCITAT XXXII Of the Jewes Phylacteries A ceremoniall appendix for keeping of all the Commandements Num. 15.38 Speake unto the Children of Israel and bid them that they make fringes upon the borders of their garments c. THe Lord sitting himselfe to the nonage and infancy of the Iewes Church he gave them helpes first for their judgement secondly for their affections and thirdly for their memory God gave the Iewes helpes for their Iudgements memories and affections First he gave them helpes for their judgement for as we when we have a dull Scholler borrow comparisons from sensible things to teach him so the Lord set sensible figures and types before the Iewes to teach them Secondly he helped their affections by Musicke and thirdly he helped their memories by those Phylacteries or fringes which he commanded them to put upon the borders of their garments Deut. 22.12 Exod. 13.9 And it shall be for a signe unto thee upon thine hand and for a memoriall betweene thine eyes that is the Phylactery shall be a signe unto thee upon thy hand and a memoriall betweene thine eyes and a signet upon thine heart those things which we account of we carry them as they were written in our hands Esay 49.16 Behold I have graven thee vpon the palmes of myne hands Prov. 7.3 Bind them upon thy fingers write them upon the Table of thine heart say unto wisdome thou art my sister and call understanding thykinswoman As they carried of old the names of those whom they loved in rings and bracelets so he willeth him to cary the Law of God graven as it were his dearest Sister or like a Phylactery upon his hand The garment which the Iewes wore was a side coate like the garments which the eastern people do weare at this day and it was called Cesuth Deut. 22.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tegumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pallium Besides this they had another garment which they called Megnil a long Cloake without sleeves Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vestis villosa Pallium Iudaeis peculiare they had a Garment called Talith which was vestis superior an upper Garment used by the most of them when they travelled Their first Garment called Cesuth was parted below which made the foure wings of it two before and two behind so their upper Garment called Talith was made like the coate of a
upon a sodain cannot doe this and when it is done upon a sodaine it is a miracle in the third degree they give the example of this in Peters mother in law when Christ upon a sodaine cured her of a Feaver nature in time might have cured her of this Feaver but because she was cured of this Feaver upon a sodaine it was a miracle in the third degree Now what sort of miracle was this when this Almond rod budded and brought forth upon a sodaine it was a miracle in the second degree for an Almond tree will bring foorth Almonds by nature but being once cut up it cannot bring forth Almonds againe then it was a miracle in the second degree for nature could never have made this rod to bring forth Almonds Why Corah and Dathan contended for the Priesthood Dathan and Abiram contended for the Priesthood because they were of the posterity of Ruben the eldest brother and Corah thought that it belonged to him because he was the eldest sonne of Levi as Adonijah contended with Salomon for the kingdome because he was the eldest sonne of David Dathan and Abiram contended for the Priesthood because they came of Reuben Lineall succession not alwayes the Lawfull successinn Learne then that lineall succession is not alwayes the lawfull succession these were lineally descended of Ruben yet this lineall succession failed for Ruben lost his dignity by incest the Church of Rome now hath a lineall succession from the ancient Roman Church but by their spirituall whoredomes and adulteries Simile they have lost their succession Scarabeus or the dunghill flye bragg'd upō a time that he was more excellent than the Bee because he was descended of the horse but how was he descended of the horse he was onely bred of the dung of the horse so the Church of Rome that now is is but come of the excrements of the old Roman Church optimi vint pessimum acetum when the contention was betwixt Salomon and Adonijah about the kingdome of Israel Adonijah had standing for him Abiathar the Priest and Salomon had standing for him Zadok the Priest both of them were Priests and both of them had the holy oyle but who had the right whether he that was anointed by Zadok or he that was anoynted by Abiathar he that was anoynted by Zadok had the right because he had Nathan the Prophet upon his side No succession is the right succession although they have both Priest and the holy oyle if they have not Nathan upon their side Salomon had the right succession because he had it by Nathan And so Aaron here had the Lord upon his side and therefore the Priesthood belonged to him He chused the Almond rod because it flourished first Ministers should be trained up frnm their youth The Lord liketh these to be his Ministers who begin to blossome from their youth this was excellently typed in Ieremiah cap. 1. What seest thou Ieremiah I see an Almond rod This figured Ieremiahs calling as the Almond rod blossomed first so Ieremiah was called from his infancy and as the Almond tree flourished first so the Lord was to bring his judgements quickely upon that people which he pronounced by Ieremiah So he chose Samuel from his infancy and Iohn the Baptist from a childe and so Timothy and Athanasius he likes not these autumnales arbores as Iude calleth them vers 12. which begunne not to blossome till the latter end of Harvest and then to enter to the Ministery happy are they who can say with the Church omnes fructus servavi tibi Cant. 7.13 I have reserved all my fruits to thee of my infancy and middle age and old age and have dedicated my selfe still for this calling it is a pitty to see those that have bin deboshed and dissolute men to be thrust into this holy calling a casheerd souldier a bankrupt Merchant or a fallen Courtier When the Lord caused the uncleane spirit to passe out of the land Zach. 13. then those who had no calling to be Prophets were ashamed of their vision and of their rough gowne which they wore to deceive the people because the Prophets of God wore a hairy Gowne they confesse then that they were not Prophets The false Prophets were ashamed of their vision but they were husbandmen and taught to keepe Cattell from their youth it were to be wished that those who have not a calling to this holy function would renounce it and say I was not taught from my youth and trained up to this holy calling but to be a souldier a Merchant c. and therefore I will renounce it The Almond rod brought forth buds blossomes and ripe Almonds The blossoming of Aarons rod was to confirme Aaron as the Vine branches which budded and brought forth blossomes was to confirme the Butler in his office Gen. 40.10 and this was declared to Ieremiah a Priests sonne Ier. 1.11 12. and the continuance of the Priesthood with those who should sprout and grow out of him Ezeck 17.44 children are called buds Iob 30.12 The Church is in a happy estate when she hath qualified labourers in the Lords Vineyard The estate of the Church is happy when they have good men to succeed in the Ministry and expectants to succeed them when she hath her ripe fruits her blossomes and her buds the buds are the yong ones who give themselves to those holy studies the blossomes are the yong men who have made good progresse in Divinity the ripe Almonds are those who are actually serving in the Church The Iewes alluding to Aarons rod call the children of the Priests flores sacerdotoles it was a comfortable thing to Eli when he had yong Samuel to succeed him and to Elijah when he had Elisha to succeed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reliquium revertetu◠Esay 7.3 and to Esay that had his sonne Shear-jashub to succeed as a pledge to confirme his prophesie that the remnant of the people of God should be saved and brought backe from the captivity againe It was a great comfort to Paul when he had yong Timothy to succeed him and to Augustine when he had Alippius a father dieth the more willingly when he hath a good sonne to succeed him the blossomes may rejoyce when they have the buds to succeed them and the Almonds may rejoyce when they have the blossomes to succeed them Iohn saith 1 Iohn 2.14 I write vnto you babes I write unto you young men and I write unto you old men Babes are the buds the young men are the blossomes and the old men are the Almonds Let us pray to God for the Schooles and Vniversities when the old men are wearing away that good young men may succeed them and babes in their places the Church is much to be pittied now although there bee many youthes to succeed who have knowledge yet there is little sanctification amongst them and therefore lesse hope that their ministery shall bee
translated from the family of Phinehas to Ithamars posterity Ob. for Eli was of the posterity of Ithamar and not of Phinehas and from Eli it came to his sonne Phimehas and then to Achitub and then to Achiaz the brother of Ahimelech and then it was restored to Zadoc see 1 Chron. 24.3 for foure generations the posteritie of Phinehas wanted the Priesthood Elies posterity had it de facto et non de jure Ans therefore it is to be marked what bad successe most of them had in the Priesthood Eli brake his necke his sonne Phinehas was killed in the battell Abiathar was put from the Priesthood and his soone Ahimelech was slaine by Doeg and all this time when they wanted the Priesthood the posterity of Elcazer farre surpassed the posterity of Ithamar 1 Chron. 24.4 Againe it was promised to Phinehas posterity conditionally if they should walke in their fathers wayes This promise of the Priesthood was not made so absolutely to Phinehas but that Phinehas posterity for their sinnes might be deprived of it for a time even as the promise made to David that the Kingdome should continue with his posterity for ever did not exclude the captivity of Babylon and the overthrow of the kingdome for a time yet by vertue of this promise made to Phinehas his posterity could not want it for ever And thirdly it is so promised to his posterity that it should not be taken for ever from him as it was from the posterity of Eli. This rod brought forth Almonds without a roote the fathers reason out of this place against the Iewes who will not beleeve that the Virgin could beare a sonne why will ye beleeve this say they that Aarons rod brought forth Almonds without a roote and cannot beleeve that a Virgin can beare a sonne ye beleeve that Eva was created out of the side of Adam and that Adam was created out of the dust why may yee not beleeve this likewise that God can create a child in the Wombe of the Virgin Yee beleeve that Sara an old withered stocke conceived by the power of God and why ye will not beleeve this that God by his power created the Child in the Wombe of the Virgin The tree blossomed although it was withered Hence we may gather that the withered tree the Church of the Iewes shall flourish againe a man looking with a naturall eye upon that heape of dry bones Ezek. 37. would never thinke that they should rise againe but the Lord by the mighty wind of his Spirit gathered these bones together and made them to live so the Lord by his mighty power shall make the withered tree of the Iewes to flourish againe Obj. But ye will say that Christ cursed the figtree which represented the Church of the Iewes and said Never fruit grow upon thee henceforth Mat. 21.19 Then it may seeme that this tree shall never flourish againe Answ That figtree that was accursed by Christ never to beare fruit againe represented the Iewes who lived then and those who shall live till the conversion of the Iewes but when the wrath of God is come upon them to the full as the Apostle speakes then the Lord shall call them and their rod shall flourish againe Quest Whether kept this rod still the buds blossomes and Almonds when it was laid up before the Lord or not No question it did Answ for the Lord commandeth to lay it up as a testimony against the rebels now when it kept the buds blossomes and Almonds it testified the more vively against them and as the Manna lasted so many hundreth yeares in the golden pot so did this rod keepe the blossomes and Almonds When Aarons rod budded it was a token to him that he was called of the Lord he that runneth and is not sent by the Lord shall never doe good in that holy Calling these Agrippa who were borne with their feet formost it was a bad token of their evill government to follow as it fell out in Herod Agrippa who was a very bad Governour so when a Preacher is not sent by God to his people and the Lord doth not make his rod to bud he shall never be a profitable Minister in his Calling Of the priviledges of the first borne under the Law and what he was bound to doe to his brethren and kinsmen Matth. 22.24 If a man die having no children his brother shall marry his wife and raise up seed unto him AFter that the Pharisees had tempted Christ the same day the Sadduces came to tempt him who denyed the Resurrection and they reason with Christ ab absurdo if there were a Resurrection then this absurdity would follow that seven men should have one wife at the Resurrection but this is absurd therefore c. and thus they goe about to ground upon Moses Law For Moses commanded in the Law that if a man dye without seed then his brother should raise up his seed unto him Deut. 35.5 Now there fell out a case among us that a man married a wife and dyed without children his brother married his wife and he dyed without children also and seven brethren had her to wife Whose wife then shall she be in the Resurrection Our Lord answereth that they erre not knowing the Scriptures nor the power of God for in the Resurrection men neither marry nor give in marriage but are like the Angels of God The Sadduces who denyed the Resurrection put this question to Christ He that denyeth the immortality of the soule cannot hold one sound point in Religion the Sadduces denyed the immortality of the soule they held the soule to be like Quickesilver which made the body to stirre or like Salt that kept the body from corruption as Epicurus held and the best that they made of it they said it was an exact temperature of the humours of the body and then for the Angels they said they were but good thoughts but not subsisting spirits Now if the soule be not an immortall substance the body cannot be joyned to it againe for the weale of the body dependeth upon the soules immortality they held the soule to be mortall and therefore of necessity they behoved to deny the resurrection Tertullian called the Marcionites and Valentinians qui credebant reditum animae non corporis partiarios Saducaeos We who professe our selves to be Christians say the Creed and repeate this Article often I beleeve the resurruction of the body but yet if we will looke to the lives of most part of men we shall heare than say no other thing but that which the Sadduces and Epicures said 1 Cor. 15.32 Let us eate let us drinke for to morrow we shall dye that is be quite extinguished in soule and body as if there were no more of us after our death thā beasts when they are knockt on the head when the Pharises reasoned with the Sadduces they said unto thē Why study ye to keep the Law seeing ye beleeve not the immortality
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
himselfe and rejoyce when he is glorified Tâ—â— Angels are not ordainâ— to be ministring â—pirâ—ts to the wicked The Angels sing praise to God for the hardning of the hearts of the wicked and they are not sad for that the reason of this is because they are not ordained to be ministring spirits to such and therefore it was no griefe to them to see them condemned they rejoyce to see the godly converted because they are committed to their charge but Ministers have both the good and the bad in their charge and therefore at the first cannot be but grieved that they should miscarry as Samuel mourned for Saul 1 Sam. 15.35 The travell of the Minister is not alwayes lost But we are to marke if a Preacher be faithfull and painfull in his calling although his Ministery be not effectuall to the conversion of all yet it shall alwayes serve to the conversion of some Esaias ministery was to make the hearts of that people fat yet there was a remnant seed left unto him Esay 1.9 If he refused to raise up seed to his brother then the woman spit in his face Great shame to unprofitable Ministers Great shall be the shame and confusion that shall befall unprofitable and wicked Ministers in the day of the Lord who refused to raise up seed to their eldest brother Marke but the circumstances of spitting in the face and ye shall see how great a disgrace it was First we use to spit upon a dogge and not upon a man Secondly Num. 12.4 the Lord saith If her father had spit upon her face would she not have beene ashamed for seven dayes Where the Lord compareth Miriams leprosie to a father spitting upon his child so the Lord spit as it were Spitting in the face a great disgrace upon Miriam when he strucke her with leprosie and Onkelos paraphraseth it Si increpando increpasset eam pater ejus The woman the weaker Sexe did spit here in the mans face but what a shame is it for a childe to have his father to spit upon him Thirdly the place aggravates the shame it was in the publike meeting in the gates of the City it was a great matter to be praised in the gates of the City Prov. 30.23 The husband when he was well apparelled sitting among the Elders in the gates of the City then his wife is praised this was her greatest credit so it was the greatest credit of the Father when he had store of children then he was not ashamed to plead with his enemies in the gates of the City Psal 137. therefore to be put to publike shame and disgrace in that place what shame and confusion would that breed Lastly that she should spit in his face the face is the most excellent place in the body the most honourable and not a part of dishonour The Apostle Paul saith If a man smite you in the face 2 Cor. 11.20 If it was a greater shame to be smitten in the face than any other part of the body then it is a greater shame to be spit upon the face than any other part of the body Great shame to have the father spit in their faces and if it was such a shame in Israel for a woman to spit in a mans face in their solemne and publike meetings what shame shall it be for Preachers if the Lord spit in their faces in the sight of Christ and his Angels and if it was a shame to the daughter when the father did spit in her face what shame shall it be if the Lord who is the father of all and of whom all fatherhood is called Eph. 3.5 if he spit in the face of those who are negligent in their Callings if she was separated out of her fathers sight for seven dayes what is it to be separated out of his sight for ever There is no argument more forcible to move an unregenerate man to abstaine from sinne Shame a bridle to an unregenerate man than shame what saith Tamar to Amnon 1 Sam. 13.13 And I whither shall I cause my shame to goe and as for thee thou shall be counted as one of the fooles in Israel Saul had rather kill himselfe than fall into the hands of the Philistines and abide that shame 1 Sam. 31. When such doe heare the faithfull Pastors praised in the gates of the City what griefe will this breed to them and when they see those who have converted others shine like starres in the firmament Dan. 22.3 And themselves like darke and blacke clouds Iude. 12. What shame shall this be to them The naturall brother who refused to raise up seed to his eldest brother then the woman who complained did spit in his face but if he was a Cousin German or another kinsman they did not spit in his face because he had not such a neere interest as the naturall brother had to raise up seede yet the holy Ghost Ruth 4.1 doth not expresse his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but calleth him Pelone al moni which implieth some disgrace the Lord would not name him here by his name as he did Boaz. Onan was killed because he refused to raise up seede to his brother Er this Er was a wicked man yet because Onan refused to raise up seede to him the Lord killed him What will he doe then to those who refuse to raise up seed to their elder Brother Iesus Christ who is holy blamelesse and worthy of all honor The putting on of the shooe a signe of possession They pulled off his shooe this was a signe that he lost his inheritance for when they tooke possession of the land they put a shooe upon their foot and when they lost their inheritance the shooe was pulled off their foote The principall and chiefe regard that a man should have is that hee lose not his inheritance a man in Israel for necessity sometimes morgaged his inheritance and sometimes by violence put from his inheritance and sometimes through negligence and slothfulnesse did suffer bryers and thornes to grow up in his inheritance but unlesse he had beene a runnagate like Esau he never sold his inheritance looke what regard Ieremiah had to that little peece of ground in Anathoth which he redeemed from Hanameel his Vncles sonne What care Ieremiah had of his inheritance to secure himselfe in that inheritance Iere. 32. First he bought the field then he weighed the silver and gave seventeene shekles for it then he subscribed the evidence and sealed it and he tooke witnesses and tooke the double of the evidence of the purchase both that which was sealed according to the Law and custome and that which was open than he gave the evidence of the purchase unto Baruch the sonne of Nerijah in the sight of Hanameel his uncles sonne and last hee bids take these evidences and put then in an earthen vessell that they might continue there for many dayes had Ieremiah such
a care for so small an inheritance a little plat of ground in Anathoth that cost but seventeene shekles that he would have the evidence subscribed and sealed before faithfull witnesses and to have them safely laid up till the peoples returne out of the captivity shall not we then be carefull of that great inheritance which is not purchased with gold nor silver 1 Pet. 1. to have the evidence of it sealed subscribed and laid up safely in our hearts Esau was a profane man and a fornicator Heb. 12.16 He sold his birth right for a messe of pottage if Preachers be profane and vile men like Esau they will set their inheritance at a light reckoning but if they be the children of grace they will esteeme much of it as Naboth did of his Vineyard it is the inheritance that our father hath prepared and his sonne dearely purchast for us and therfore we should esteeme highly of it and beware to lose this inheritance that was bought with such a price left if we lose it the shooe be pulled off our feete and we be called discalceati in Israele Now come to Christs answer to the Sadduces objection Yee erre not knowing the Scriptures nor the power of God for in the Resurrection men neither marry nor give in marriage but are like the Angels of God They erre not knowing the Scriptures nor the power of God that is the power of God manifested and set forth in the Scriptures the Scriptures teach us that God by his power shall raise these mortall bodies to immortality and that then we shall be like to the Angels in glory and all these naturall bonds and societies amongst men and women shall cease as to mary and give in marriage c. Yee erre not knowing the Scriptures All error proceedeth from ignorance of the Scriptures therefore Christ biddeth the Iewes search the Scriptures Ioh. 5.39 and the holy Scriptures are able to make us wise unto salvation 2 Tim. 3.15 We shall never under stand the truth but out of the Scriptures the Church of Rome are most injurious to the Laickes forbidding them to read the Scriptures what mervaill is it that they be led into all errors when they want this light of the Scriptures to direct them The Church of Rome like a Pyrat she may be justly compared to a Pirate a Pirate when he takes a poore Barke what doeth he First he taketh the compasse from her Secondly the sayles and thirdly the Anchor what becomes of the poore Barke then she is cast away upon the Rockes so the Church of Rome first taketh from the people the compasse that is the Word of God Secondly shee taketh from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech borrowed from a full sayle forbidding the people assurance of faith they teach them that they should have a morall perswasion of the remission of their sinnes to hope well that they shall be saved but they say it is presumption to be certainely perswaded of the remission of their sinnes and thus they take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the full sayle from the people now when assurance of faith The miserable estate of those who live in Popery the full saile is gone then hope the Anchor as the Apostle calleth it Heb. 6.19 must be lost also yee see then the necessity of searching the Scriptures and if we would bee free of error we must study to know them and lamentable is their estate who live in popery exposed to all danger because they have not the use of the holy Scriptures Nor the power of God Twofold power in God There is a twofold power in God first his absolute power Secondly his limited power his absolute power is this when he can doe any that implyeth not a contradiction for that were impotency in God his limitate power is this when his will limitateth his power and his other attributes God by his absolute power could have destroyed Sodom before Lot came out of it but by his limited power he could not Gen. 19.22 God may doe many things by his absolute power which he cannot doe by his limitted power because it made more for the glory of God that Lot should be saved then destroyed with the Sodomites so God by his absolute power might cast away Peter but by his limited power he cannot because it makes more for his mercy to save Peter then to destroy him Christ by his absolute power could have wrought miracles in Nazareth but by his limited power he could not because it made more for his glory not to worke any amongst that unbeleeving people Marke 6 5. So Christ by his absolute power could have prayed for so many millions of Angels to have delivered him but by his limited power he could not because it made more for the glory of his Father that he should die for the redeeming of his Church then that he should escape the cursed death of the Crosse here Christ speaks of that limited power of God and not of his absolute power Yee erre not knowing the Scriptures nor the power of God We should know Gods power out of the Scriptures We must learne to know the power of God onely out of the Scriptures that power which is attributed to God and not found in the Scriptures is not to be counted Gods power there is a question betwixt us and the Church of Rome whether the body of Christ can be both in Heaven and in the Sacrament at once they alledge the power of God for them because God by his power can make this body to be really in the Sacrament but we reply unto them that they erre not knowing the Scriptures and the power of God if they could demonstrate to us out of the Scriptures this power then we would beleeve them but the Scripture saith that Iesus Christs body is in the heavens and must bee contained there till he come to judgement Acts 3.21 Whom the heavens must receive untill the times of the restitution of all things And therefore this power is but an imaginary power contrary to the Scriptures of God We shall be like the Angels of God who neither marry nor give in marriage There is a good axiome in the Schooles that relata extra usum non sunt relata relations out of their use are no relations a Land-marke so long as it stands in the field distinguishing one mans land from another it is in the relation but taken out of that place that relation ceaseth the bread in the Sacrament is holy bread so long as it is in the use but out of this holy use it becommeth common bread againe those things that were eaten in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Idols chappell were idolatrous in state there and might not be eaten but when they were sold in the Shambles they were extra usum and Paul allowed then to eate of them so here the woman is the wife to the husband in this life but in the
the captivity and first what he did for Ioshua the Highpriest as a type to Vers 8. Secondly what he did for the Church in the three last verses In the type againe these things are to be considered First how Christ our Advocate taketh the defence of Ioshua against Satan Vers 2 and then how he pardoneth him of his sinnes and sanctifieth him vers 3.4.5 and lastly the promise which Christ the Angell of the covenant maketh unto him if he walke in his wayes Vers 6.7.8 The accuser is Satan the accused is Ioshua and the defender is Christ Satan the accuser is described by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan Adversarius saluti hominum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversari odio â—â—bere hee is called Satan that is qui intestino odio prosequitur who hath a deadly hatred against the sonnes of men the place where he stood when he accused was at Ioshua's right hand for it was the manner of the accusers amongst the Iewes to stand at the right hand of the party accused when they did accuse Psal 109.6 The accuser stood at the right hand of the party accused Let Satan stand at his right hand and when he shall be iudged let him be condemned The thing which he accused him of was because hee stood in filthy apparell before the Lord. The opinion of Hierome concerning Ioshua Hierome is of this mind that Ioshua the Highpriest married a strange woman contrary to the Commandement of the Lord as the rest of the Iewes did Ezr. 10.18 And he holdeth that Satan did accuse him justly here because he had married a stranger as well as the rest but we are rather to incline to Ionathan the Paraphrast in this who Paraphraseth it thus Filios habebat qui duxerant uxores non convenientes sacerdotio hoc est alienigenas ipse vero non corripiebat eos that is hee had sonnes who married wives who were not lawfull for the Priests to marry and yet he reproved not them this may seeme rather to be the cause for which he was blamed as we may see Ezr. 10.18 And amongst the sonnes of the Priests there were some that had taken strange wives namely of the sonnes of Ioshua the sonne of Iozedek and it was for this that his priestly Garments were stained And he shewed me Ioshua Foure things are to be considered in this name Ioshua First that Ioshua was called Hoshea and Moses changed this name and called him Iehoshua and the Greekes called him Iesus Act. 7.45 The opinion of the Iewes concerning the change of Ioshua's name The Iewes say that the letter jod ×™ was taken from the name Iehova and was put to Hoshea and then he was called Ioshua as the letter he ×” was taken from Iehoua and put to Abram and then he was called Abraham but if this their observation were true then it should follow that when the Lord tooke the letter jod ×™ from a name that it should be for the disgrace of the person as Sarai the Lord changed her name and called her Sarah this change was for the credit of Sarah and yet jod ×™ was taken from it before she was my princesse but now she is a princesse simply when Davids incestuous sonne Amnon was called Amminon 2 Sam. 13.2 Was the letter jod added for his credit No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reason why this name was changed was this to signifie the authority which the Lord had over him for the imposition of new names signifieth authority in him that imposeth as Ioseph's name was changed by the King of Egypt and he was called Zaphnath-paaneah To impose or change a name a signe of authority Gen. 41.45 So Eliacim's name was changed by Pharao Neco he was called Iehojakim so Ananias Misael and Hazarias their names were changed in Babel so Simon 's name was changed into Peter Iacobs name was changed into Israel So this name Hoshea was changed into Ioshua Num. 13.16 and Revel 2.17 To him that over commeth I will give a new name Secondly Moses gave him this name by the Spirit of God either foreseeing that he should be his successor and save the people from their enemies the Canaanites or praying for him that the Lord would save him from the wicked spyes as Salo. Iarchi saith Thirdly the Seventy translate this name Ioshua alwayes Iesus Whether may this name Iesus be given to any in the Church now as Colos 4.11 Quest Salute Iesus which is called Iustus This name Ioshua contracted into Iesus by the Greeks Answ was an usuall name amongst the Iewes but now when it is appropriated to Iesus none may bee called Iesus but Christ himselfe for he both preserveth alive and giveth life the Hebrewes take vivificare vel in vita conservare vel vitae restituere Num. 22.33 so Num. 31.15 Num vivificastis omnem foeminam have ye kept the women alive so Luc. 13.34 Ioshua might have done this but vivificare is vitae restituare to restore to life againe and this Ioshua could not doe but Iesus who quickeneth the dead and restoreth them to life againe 1 Cor. 15.22 And Satan standing at his right hand The right hand was the chiefe place for the understanding of this situation amongst the Iewes marke first How to understand the situation at the right hand when three are going together or sitting together he that is in the middle place is in the chiefe place he that standeth upon his right hand is in the second place and he that standeth on his left hand is in the third place and in this sense we are to understand these places Hee shall set the sheepe at his right hand and the goates at his left hand Matth. 25.33 Christ is in the highest place the sheepe in the second place and the goates in the third so the mother of Zebedees children Matth. 20.21 desired that one of her sonnes might stand at Christs right hand and another at his left hand Christ is in the highest place hee that stands at his right hand in the second place and he that stands at the left hand is in the third place Secondly when the most eminent person sitteth he that sitteth at his right hand is in the second place Example Salomon sate upon a throne and his mother at his right hand 1 King 2.19 Salomon was in the first place and his mother in the second So Christ sitteth at the right hand of the father that is in the second place next to the father for we cannot imagine that Christ as mediator sits above his father The right hand is the more excellent being compared with the left Thirdly when the two hands are compared together then the right hand is the more excellent and so Paul saith They gave unto us the right hand of fellowship Galat. 2.9 So Benjamin is called the sonne of the right hand and Salomon Eccles 10.2 saith that the wise mans heart is in his right side
of the pollutions of the people Esay 6.5 Woe is me for I am undone Notes for a Minister to know when he is free from the sinnes of his people because I am a man of polluted lipes and I dwell in the midst of a people of polluted lips he that is not touched with a sense of his owne pollutions will never be touched with a sense of the peoples Secondly he shall know if he be free from the pollutions of the people if he be grieved for their sinnes as the soule of just Lot was vexed for the uncleane conversation of the Sodomites 2 Pet. 2.7 and if he say with David woe is me that I sojourne in Mesech that I dwell in the Tents of Kedar Psal 120.5 Thirdly when he dwelleth amongst a corrupt people let him converse little with them and separate himselfe from them in conversation or live like a Pelican in the Wildernesse Psal 102.6 and when he comes abroad amongst them doe as those doe who dwell amongst a people where the sicknesse is that is have his Antidot or Amulet with him that he be not infected with corruption The sacrifice for the Priests since was as great as the sacrifice of the whole people The Priest was guilty of the peoples sins and therefore as great a sacrifice was offered for him as for the whole people we have personall sinnes enough to be charged for but when we are charged likewise for the sinnes of the people and be guilty of them then it will be a fearefull reckoning happy are we if we can say I am free from the blood of this people Act. 20.26 The Hebrewes speake of themselves in the plurall number And the Lord said to Satan the Lord rebuke thee O Satan which may be thus construedâ— I will rebuke thee Satan for it is the manner of the Hebrewes to speake of themselves in the third person as if they were speaking of another as Gen. 4.23 Heare my voyce yee wives of Lamech that is my wives so Gen. 19.24 The Lord rained from the Lord that is from himselfe so Esth 8.8 Write unto the Iewes in the Kings name that is in my name So here The Lord rebuke thee O Satan that is I will rebuke thee Or it may be the speech of the sonne to the father Actiones ad extra fiunt a â—atre authoritative a fiâ—â— vero subauthoritative th father rebukes from himselfe and the sonne from the father desiring the father to rebuke him here he desireth his father to rebuke and Marc. 1.26 he himselfe rebuketh for the actions ad extra as they speake in the Schooles are common to all the three persons when the father doth rebuke he rebuketh by the sonne and by the holy Ghost and when the sonne doth rebuke he rebukes from the father and by the holy Ghost and when the holy Ghost doth rebuke hee rebuketh from the Father and from the Sonne The Lord rebuke thee O Satan What is meant by rebuke here What is meant by rebuke here the Seventy translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not a simple rebuke then but conjoyned with opprobry and shame the Greeke Fathers afterward called the censures of the Church as excommunication c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan is accursed of God with a last and most fearefull sort of excommunication Maran-atha or Shan-atha Dominus venit Iude 14. the lesser sort of excommunication is used in the Church for the destruction of the flesh and saving of the spirit 1 Cor. 6.5 and I gave them to Satan that they may learne not to blaspheme 1 Tim. 1.20 but this last and fearefull sort of excommunication is a finall and totall rejection of the party when one was excommunicate by this first sort of excommunication he was to be reputed as a Publican none might eat with him salute him or converse with him what a fearefull thing is it then in these times that Witches should be so familiar with the Divell salute him as their Master banquet with him dance with him The manner how they excommunicated the Samaritans and more than that to lye with him these that are without 1 Cor. 5.13 what have we to doe with them the Iewes would not meddle with the Samaritans because they were Apostates from their Religion and fearefully excommunicated they brought 300 Priests and 300 Trumpets and 300 Bookes of the Law and 300 Boyes they blew with the Trumpets the Levites reading Drusius ex Tilmideni qui sepher tanhuma etiam dicitur accursed the Cuttaeans in the name of Tetragrammaton or Iehova and with the curses both of the Superior and Inferior house of judgement And they said Cursed is hee that eateth the bread of the Cuttaean hee that eateth the bread of the Cuttaean or Samaritan is as hee that eateth Swines flesh and let no Cuttaean be a Proselyte in Israel neither have any part in the Resurrection these curses they wrote upon tables and sealed them and sent them through all Israel who multiplied also their great Anathema or curse upon them If the Samaritans were so execrable to the Iewes that they would not eate with them nor salute them that were thus excommunicated what a fearefull sinne is it then to salute the Divell to eate with him who is given over to that last and fearefull curse They said thou art a Samaritan and hee 's a Divell Ioh. 8.48 they hated them as if they had beene Divels should not then men and women much more hate the divell himselfe and count his bread execrable And the Lord said to Satan the Lord rebuke thee O Satan Observe that all the defence of the Church against Satan is onely in Christ I have prayed for thee Peter that thy faith might not faile Luc. 22.32 Now that ye may understand this the better how Christ protecteth his Church it shall not be amisse to marke the Epithites that are given to Satan in the Scripture and then to observe the Epithites given to Christ contrary to these for defence of his Church First the Divell is called Abaddon Apollyon Revel 9.11 The Epethites of Christ and the Epithites of Satan are opposite and Ashmoderus Tobit 3.8 A destroyer but Christ is called Iesus a Saviour Mat. 1.21 Thou shalt call his name Iesus for he shall save his people from their sinnes Secondly the Divell is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That evill one Mat. 37. But Christ is called Iesus the Iust Act. 3.14 He denyed the holy One and the Iust So 1 Ioh. 2.1 We have an Advocate with the Father Iesus Christ the Righteous Thirdly the Divell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 1 Pet. 5.8 Your adversary the Devill like a roaring Lyon walketh about seeking whom he may devour he ever setteth himselfe against us but Christ is called Emmanuel God with us Matt. 1.25 Fourthly the Divell is called the accuser of the brethren Revelat. 12.10 but Christ is our Advocate 1 Ioh. 2.1
striving against the spirit as Iacob and Esau in their mothers belly and sometime he feeleth the messenger of Satan buffetting him and hanging so fast on and fettering him by the way that in his owne sense and feeling he thinkes this worke will never be finished but yet he may take heart to him in this as God brought home Ioshua out of the captivity cloathed him with change of apparell and lastly put the crowne upon his head so shall the Lord finish that good worke which he hath begun in us Philip. 1.6 The difference betwixt the Kings Crowne and the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona regis They put a Crowne upon his head The Kings Crowne differed from the Priests crowne First in name the Kings Crowne was called Gnaterah the Priests was called Mitznephath Secondly in the matter the Kings Crowne was of pure gold the Priests was fascia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cidaris vel corona sacerdotis Exod. 28.4 of silke mixed with gold and it was called tiara Thirdly they differed in the forme and lastly in the use the Kings Crowne was typicall and civill also for government in things civill the Priests was onely typicall Secondly the things that were joyned with the Priests Crowne were more vive types of Christ then the Kings Crowne was for his Bells typed Christs propheticall office his white garments his Priestly office and the Crowne his Kingly office he was a more vive representation of Christ than the King was And they put a Crowne upon his head There are three sorts of crownes first the crowne of profession Three sorts of crownes common to all Christians Revelat. 3.11 Hold fast that thou hast let no man take thy Crowne Secondly a ministeriall crowne which belongeth to faithfull Pastors Phil. 4.1 Therefore my brethren my joy and crowne So 1 Thess 2.19 And thirdly the Crowne of glory 1 Pet. 5.4 The crowne of the Pastor is his people converted by him Prov 17.6 Childrens children are the crowne of old men Gnatereth corona commeth from Gnatur cingere 1 Sam. 24.23 When Saul and his men invironed David then they are said Gnatar cingere when the Grandfather hath his childrens children compassing him about what a crowne is that for him so a Ministers crowne shall be this Simile when his people converted by him stands about him like a crowne The Priest under the Law in the time of his dayes laid aside his crowne Ezek. 24.17 and in time of joy and gladnesse put it on againe Many now a griefe may lay aside their crowne and trample it upon the ground for griefe that they have been so negligent in their Calling What joy can a man have when hee remembreth his great negligence in his ministery and sloth in the Lords businesse he should not be so negligent if he would alwayes remember that last crowne of glory which the chiefe Shepheard shall give 1 Pet. 5.4 A crowne that fadeth not away The crownes below here wherewith men were crowned were made of grasse of Lawrell trees of linnen of wooll and the best of them but of gold which all are fading crownes but this crowne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcessibilis nunquam marcescens item flos quidam sic dictus quod non marcescat sed decerptus asservetur cum cuncti flores defecere madefactus aqua reviviscat Plinius lib. 2. cap. 11. an incorruptible and durable crowne that cannot fade nor vanish away So they set a Mitre upon his head or a crowne upon his head After that Ioshua by the assistance of the Angel had resisted Satan given him the foyle and had gotten the victory the Lord in signe of this victory and to confirme Ioshua in the Priesthood after hee returned from the captivity setteth a crowne upon his head This is a great comfort to all Christians but chiefly to faithfull Ministers that although they suffer persecution be carried as it were into captivity accused by Satan and the wicked in the world yet if they constantly stand out and resist Satan and stop the mouthes of those wicked instruments of his by their good life and holy conversation they may be assured the Lord will give them a crowne even the Crowne of life Revel 2.10 Feare none of those things which thou shalt suffer behold the Divell shall cast some of you into prison that yee may be tryed and ye shall have tribulation ten dayes be thou faithfull unto the death and I will give thee a Crowne of life Of the eating of holy things Levit. 22.10 There shall no stranger eate of the holy thing a soâ—ourner of the Priest or an hired servant shall not eate of the holy thing But if the Priest buy any soule with his money he shall eat of it c. THe LORD made a twofold distinction of meates under the Law First of cleane and uncleane meates and that is taken away now for to the cleane all things are cleane Titus 1.15 The Hebrewes call that which is uncleane Piggul a polluted thing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abhominatio res abhominanda proprie dicitur de carne faetoris coloris tetri a thing that is eaten after the time and Aquila translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing to be rejected or refused And the Apostle useth the same word when he is speaking of meates that nothing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be refused if it be received with thankesgiving 1 Tim. 4.4 The second distinction of meates was this some were cleane by the Law but yet if they were eaten by persons who had no right to eat them then they were uncleane to them Thirdly if they eate them not in the appointed place and fourthly if they eat them not in due time First somethings the Priests might eate and their sonnes but not their daughters Num. 18.9 Here we must marke a difference betwixt the legall promises and the spirituall promises the legall promise is the Priests and his sonnes shall eate of it but not their daughters but the spirituall promises are made to them and to their children and to all that are a farre off even as many as the Lord our God shall call Acts chapter 2. verse 39. The difference betwixt the legall promises and Evangelicall promises Secondly the legall promise was made to the Priests and their sonnes but not to their daughters but in the spirituall promises there is no difference betwixt male and female Galat. 3.18 There were other things that their daughters might eate of as well as their sonnes and the servant that was bought with money or borne in the house and the Priests daughter who was a Widdow or divorced and returned to her father againe having no children all these might eate of the lesse holy things Lev. 22.11 12 A difference betwixt the morall and ceremoniall Law Observe first a difference betwixt the morall Law and the ceremoniall the morall
Idols as he ascended by degrees so the admonitions did grow by degrees from justice to haue a care of religion and as the Iewes had Psalmos gradnum Psalmes of degrees which they sang when they ascended to the Temple so these were admonitiones graduum that he should not pervert justice that he should absteine from Idolatrie that he should not plant a groue nor erect a pillar for Idolatrous worship and that he should not sacrifice to Idols The twelue Princes of Israel sat round about this throne and Christ alludeth to this forme Allusion yee shall sit upon twelue thrones judging the twelue tribes Luk. 22.30 A comparison betwixt Salomon and Christ Now let us compare Salomon with Christ First in their name Salomon was jejidia beloved of God but Christ was the onely beloved sonne of his Father Secondly in his anointing Salomon was onely anointed and all the rest of his brethren secluded from the Kingdome but we are anointed by Christ and receiue grace for grace from him Ioh. 1.16 and are made coheires with him Rom. 8.17 in his Kingdome here is a greater than Salomon Thirdly Salomon was crowned his Father being aliue here was Leo catulus Leonis the Lyon and the Lyons whelp so Christ thought it not robbery to be equall with the Father and to reigne with him Phil. 2.6 here is a greater than Salomon Fourthly Salomon was obedient to his Parents so Christ Ioh. 8.49 I honour my Father that is my heavenly Father and he went home and was obedient to his Parents Luk. 2.51 Here is a greater than Salomon Fiftly by Salomons mariage friendship was made up betwixt Egypt and Israel but Christ marrying his Church friendship is made up betwixt God and man here is a greater than Salomon Sixtly in the extent of his Kingdome Salomons Kingdome reached but from the Mediterran Sea to Euphrates but Christs Kingdome reacheth to the ends of the earth Psal 2.8 I will giue thee the ends of the earth for a possession here is a greater than Salomon Salomon exceeded all the Princes of the world in riches but in Christ are hid all the treasures of wisedome and knowledge Col. 2.3 here is a greater than Salomon Let us compare Salomons pietie and Christs Christ and Salomon compared in pietie Salomon built the Temple but Christ was both the Temple Priest Sacrifice and Altar Salomon offered an hundreth thousand Bullockes but Christ offered a greater Sacrifice even himselfe upon the Crosse here is a greater than Salomon The Kings of the earth were subject unto him but Christ Revel 17.14 had written upon the hemme of his garment Rex regum Dominus dominantium the lowest thing which is in Christ is aboue all the Princes of the earth here is a greater than Salomon When Salomon went to the Temple he had foure and twentie thousand to guard him with their Targets out of Libanus 1 Chro. 27.1 and 2 Chro. 11.12 and when he went to bed he had threescore valiant men about him of the valiant of Israel Cant. 3.7 But Christ hath ten thousand times ten thousand and thousands of thousands of Angels attending him Revel 5.11 here is a greater than Salomon Let us compare them in their wisedome Salomon for his wisedome had a large heart like the sand of the sea Christ and Salomon compared in wisedome 1 King 4.29 Obserue his wisedome in deciding the matter betwixt the two women 1 King 3. the thing was done in the night there were no witnesses no probable conjectures favouring the one more than the other the allegations of the Mothers both alike no difference betweene the childrens age Salomon gathered that shee was the mother who had the bowels of compassion towards the infant Counsell in the heart of man is like deepe waters but a man of understanding will draw it out Pro. 20. 5. Salomon by his understanding drew out here who was the mother of the living childe but he must haue some meanes whereby to know this but Christ to whom darkenesse is as light he seeth the secrets of the heart and all things are naked before him Heb. 4.13 here is a greater than Salomon His Iustice in punishing Ioab and putting Abiathar from the Priesthood but Christ shall put downe all his enemies and purge his Church of hirelings Mat. 21.12 here is a greater than Salomon Lastly all the earth shall be blessed in Salomon When the Iewes blesse any man they pray for him after this manner Beneficus sit tibi Deus ac liberalis ut praestitit se erga servum suum Salomonem this was but fulfilled in type in Salomon but the truth was fulfilled in Christ Esa 65.16 He who blesseth himselfe on the earth shall blesse himselfe in the God of truth he concludeth this Psalme for Salomon Amen Amen Psal 72.19 Salomon was not he that could effectuate the prayers of the Church but Christ is that true and faithfull witnesse who is yea and Amen Revel 3.14 Quest Arguments prooving Salomons repentance Salomon being such a vive type of Christ whether might he haue beene thought to haue beene a reprobate or not Answ He cannot be thought to be a reprobate for first Reason 1 He was the Penman of the Holy Ghost they were holy men Luk. 1.70 As he spake by his holy Prophets Reason 2 The Lord heard Salomons prayer and accepted of his sacrifices 1 King 3.6 which he never did in any oblation of the wicked Esay 1.11.12.13 so Ioh. 9.31 We know that God heareth not sinners See Pro. 15.8 that is Impenitent sinners Reason 3 Thirdly He is set downe as an example of Imitation 2 Chro. 11.17 Rehoboam in the first three yeares of his Raigne followed the footsteps of David and Salomon hence it followeth Salomon set downe as an example of good that Salomon being set downe as an example of Imitation for good that he died a penitent and reconciled to God and as the evill beginnings of Manassch discommended the evill end of Ammon so the good beginnings of Rehoboam commended the good end of Salomon When the Kings of Iuda and Israel are set downe for examples these Rules are to be observed Rules to be observed concerning examples First when the wicked father liueth in his sinnes and Regula 1 dieth in his sinnes and his sonne is said to walke in his wayes and follow his example then the bad sonne died miserably as his father died 2 King 15.9 Zachariah is said to haue done that which was evill in the sight of the Lord as his fathers had done he departed not from the sinnes of Ieroboam the sonne of Nebat who made Israel to sinne Secondly when the wicked King repenteth him of Regula 2 his sinnes and his bad sonne is said to follow his example then it is to be understood that he followed his example in his first yeares and sinfull dayes Example 2 King 21.20 it is said of Ammon that he walked in all the wayes that
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
proselytae and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those who were Iewes both by father and mother were called Hebraei ex Hebreaes Phil. 3.5 an Hebrew of an Hebrew that is both by father and mother they were Hebrewes and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two sorts of Proselytes The Proselytes that were converted from Gentilisme to Iudaisme were of two sorts if they were newly converted they were called Gerim which the Seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extrantus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabitans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquilinus if they had dwelt long amongst them then they were called Toshibhim inquilini and the Seventie translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say Parishioners such a stranger was Achir Iudith 14. who beleeved in God and was circumcised Those Proselytes who were converted to the faith and continued in the faith of their Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentilis fundamentalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudigena they were called Goignikkere Gentiles fundamentales that is Gentiles who embraced the grounds of Religion and these became Ezrahhim Indigenae When the Proselytes might enter into the Congregation These Proselytes although they were converted yet they might not enter into the Congregation untill the third generation that is they might beare no publicke charge untill that time God himselfe distinguished the Edomite and the Egyptian from other strangers Deut. 23.7 Edomites and Egyptians distinguished from other strangers He will not haue his people to account them as other strangers Thou shalt not abhorre an Edomite because he is thy brother and hence we may see The reasons why Herod might be King why the Iewes might choose Herod for their King First because he was an Idumean their brother secondly because he was the sonne of Parents who were Proselytes Antipar Antipas both Proselytes Thirdly he himselfe was a Iew by profession and standing in the third generation therefore he might enter into the Congregation and they might choose him for their King Herodiani certaine wicked Iewes tooke Herod for their Messias now if Herod had not beene accounted a Iew they would never haue acknowledged him for their Messias The name of a Iew is taken sometimes largely The name Iew taken strictly or largely and sometimes strictly when it is taken largely it comprehendeth all which were Iewes by profession Esth 8.17 many became Iewes Sometimes againe it is taken more strictly for those Iewes who dwelt on the west side of Iordan and they were called Iudaei Hierosolymitani the Iewes that dwelt about Ierusalem Luk. 3.1 Pilate was governour of Iuda and Herod of Galilie Iuda here is strictly taken but sometimes Herod is called King of the Iewes here it is largely taken Mat. 2.1 So the name Gentile is taken sometime strictly The name Gentile taken strictly or largely as Paul applieth it to the converted Gentiles Galat. 2.12 but when Christ said Goe not into the way of the Gentiles Mat. 10.5 Here it is taken largely for all the Gentiles Object But Iosephus calleth Herod but a private man Lib. 14 cap. 11. c. 17. therefore it may seeme that the Iewes never acknowledged Herod for their King and the Iewes said of Herod Quòd non est rex neque filius regis Answ Why Herod was called a private man The reason why he was called a private man was this because he was not descended of the Priests for at that time the posteritie of David carried no sway amongst the people but onely the posteritie of the Priests and whosoever were not Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus terra were called Gnim haaretz populus terrae see Iosephus lib. 14. cap. 12. If yee will respect Herods first descent then he may be called Alienigena and not Iudaeus in his first descent he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and transcriptus and his Kingdome may be called Malcoth Hagerim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reigne of a stranger but because Herods father and grandfather were not altogether strangers from the people of God for they were Edomites and Proselytes therefore he was not reckoned as a stranger but it fell out amongst the Iewes as it did amongst the Romanes and Athenians that those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adscriptitij were alwayes hated of those who were naturall and inbred Citizens So the Iewes hated those who were Proselytes because of the old hatred that was betwixt the Iewes and the Gentiles and they made a Canon amongst them Vt caverent sibi in decimam generationem a Proselytis Conclusion We may conclude this point then that the Iewes might safely choose Herod for their King now being a Iew by profession and descended of Parents who were Iewes by profession and the latter Iewes distinguished not well betwixt Ger and Goi who reckoned Herod ever to be a stranger CHAPTER XII Whether Ishbosheth was a Rebell in affecting the Kingdome or not 2 Sam. 2.8 But Abner the sonne of Ner Captaine of Sauls Host tooke Ishbosheth the sonne of Saul and brought him over to Mahanaim and he made him King over Gilead c. IT may be said of Ishbosheth Their reasons who hold that Ishbosheth sinned not in taking the Kingdome that he was no Rebell in accepting of the Kingdome after his father Saul was dead for first he was his fathers eldest sonne now liuing and by the law of Nations the first borne or he that was in place of the first borne did succeede The first borne by the law of Nations succeeded in the Kingdome Exod. 11.5 and 1 King 2.15 And so amongst the Edomites the first borne succeeded in the Kingdome 2 King 3.27 he tooke his eldest sonne who should haue reigned in his stead and offered him for a burnt offering upon the wall Secondly Ishbosheth had the consent almost of all the people for eleven tribes acknowledged him for their King Thirdly he had good successe amongst his Subjects The successe that Ishbosheth had first in Mahanaim then amongst the Giliadites thirdly amongst the Ashurites fourthly in Izreel fiftly in Iuda and Benjamin and lastly over all Israel 2 Sam. 2.9 Fourthly he reigned seven yeares amongst them and by that it may seeme that it was a setled Kingdome The thing that may be alledged against him is this Object that Mephibosheth was the sonne of the eldest brother and therefore by right should haue succeeded before him But Mephibosheth was a lame man Answ and an impotent creature and was not fit for Government and therefore by right the Kingdome succeeded to Ishbosheth Inst And if it be said that David was appointed King by the Lord we may say that Ishbosheth knew nothing of this Ans and he was in bonafide and moreover David calleth him a righteous person 2 Sam. 4.9 therefore it may seeme that he did not usurpe or affect the
Kingdome wrongfully Ishbosheth compared with Ieroboam in affecting the Kingdome Now let us compare Ishbosheths affecting of the Kingdome and Ieroboams affecting of the Kingdome Ieroboam had the word of the Lord by Ahija the Prophet that he should be King and he confirmed it unto him by a signe in renting of the Cloke in twelue peices thus much he had from the Lord but he was a wicked and prophane man and got the hearts of the people rather by discontentment and mutinie than by heartie good will and herein Ishbosheth farre exceeded him Againe Ieroboams affecting of the Kingdome might seeme to be a revenge for he fled away to Egypt from Salomon as a traytor and now to be revenged upon his sonne he draweth away the ten Tribes from him and so Ishbosheths entering to the Kingdome seemeth to be better than his Reply Ishbosheth notwithstanding of all that is said for him cannot be excused he was his fathers eldest sonne but the Kingdome goeth not alwayes by succession Ishbosheth cannot be excused for affecting the Kingdome it pleaseth God to change this forme sometimes as David was chosen King and not his eldest brother and so was Salomon chosen and not Adonijah And if it had come by succession then Mephibosheth should haue succeeded and beene preferred before him for although he was lame in his feete yet he was not lame in his mind And where it is said that he had the consent of all the people their consent is nothing without the consent of the superiour God himselfe by me Kings reigne Pro. 8.9 God had declared long before Saul could not be ignorant that David should be King that Saul should not reigne but that David should reigne and Ionathan gaue way to it therefore he could not be ignorant of this but being blinded by presumption and misled by craftie Abner who thought in effect to be King himselfe he affected the Kingdome And whereas David calleth him a righteous person Iustitia causae personae we must distinguish inter justitiam causae justitiam personae betwixt the righteousnesse of his cause the righteousnesse of his person although he was otherwise a good man yet he had not a good cause in hand and if we shall joyne his cause and his death together we may thinke that it was a just punishment of his Rebellion for he was murthered by Baanah and Rechab upon his bed in his bed-chamber 2 Sam. 4.7 The conclusion of this is Conclusion He that affecteth Gods Kingdome in the heaven he who affecteth his Kings throne upon the earth shall both miserablie perish and as God vindicateth his owne honour when any man claimeth it so he vindicateth the honour of the King if any man affect it Feare God honour the King 1 Pet. 2.17 CHAPTER XIII Whether it was lawfull for the Iewes to pay tribue to Caesar or not MAT. 22.17 Tell us therefore what thinkest thou Is it lawfull to pay tribute to Caesar THe Iewes who were a people alwayes subject to rebellion and mutinie The Iewes a people prone to rebellion propounded this question to Christ Is it lawfull for us to pay tribute to Caesar or not The speech of the Iewes in defence of their libertie As if they should say we haue alwayes beene a free people to whom many Nations haue payd tribute we are a people who are commanded to pay our tithes and first fruits onely to the Lord. The Lord commanded us to choose a King of our selues and not a stranger Deut. 17. How shall we then pay to Caesar who is but a stranger Caesar hath taken us violently and made us captiues daily his Publicans most unjustly oppresse us how then shall we pay tribute to him and shall we giue him this penny which hath an Image upon it contrary to the law of God which forbiddeth Images And when we pay this wayes head by head this pennie to him it maketh the Romanes insult over us as if we were negligent of the worship of our God worshippers of a false God Who can abide to see how these Romanes haue abused and doe still abuse the Temple of God And how Pompey and Crassus haue robbed the Temple And how they exact of us that penny that should be payd onely to the Lord And if any Nation in the world haue a priviledge to free themselues from the slavery and bondage of strangers most of all haue we Iewes who are Gods peculiar people and we would gladly know Master what is thy judgement in this case and we will stand to thy determination if thou bid us giue it we will giue it but if thou forbid us we will stand to our libertie and vindicate our selues as the Macchabees our Predecessors haue done The Pharisies with the Herodians sought to intrap Christ The Herodians came here with the Pharisies to Christ waiting what word might fall from him If Christ should haue answered any thing contrarie to the Romane power then the Herodians would haue fallen upon him or if he had said at the first giue this tribute to Caesar then the Iewes would haue fallen upon him as an enemy to their libertie So they thinke to ensnare him what way soever he answered But the Lord who catcheth the craftie in their owne craft doth neither answer affirmatiuely nor negatiuely but faith Why tempt yee me shew me a penny and he asked them whose Image and superscription is upon the penny they say Caesars then our Lord inferreth that they were bound to pay it unto Caesar And Christ reasoned thus Those which are Caesars and belong not unto God should be given to Caesar but this penny is such therefore it should be given to Caesar The Assumption is proved because tribute belongeth to the Conquerour and he coyneth the money putteth his Image upon it in token of his Dominion over the Subjects and they should pay it unto him as a token of their subjection Shew me a penny This was not the penny which was commanded to be payed to the Lord yearely The Iewes payed a threefold halfe shekell to the Lord. The Iewes under the Law payed a threefold halfe shekell The first was called Argentum animarum Exod. 30.2 which every one payed for the redemption of his life The second was Argentum transeuntis that is the halfe shekell which they payed to the Lord when they were numbered head by head 2 King 12.5 The third was that halfe shekell which they offered freely unto the Lord. This halfe shekell had Aarons rod upon the one side and the pot with Manna upon the other and when they were under the Romans or captiues under any other forraine Princes the Maisters of their Synagogues used to gather this halfe shekell of them yearely and send it to Ierusalem to the high Priest This was not the penny which Caesar craved of them This tribute which Caesar exacted was not the halfe shekell which was due to the
a Iudgâ— doubt in his conscience in such a case what is he to doe Answ Here he is not to giue out sentence for that which is not of faith is sinne Rom. 14.23 That is whatsoever he doth against his conscience Conclusion The conclusion of this is seeing the sentence of judgement dependeth upon the witnesses there is great fidelitie required in them that the Iudge may proceed orderly in judgement and that he make not a false sentence proceed as it were out of the mouth of God CHAPTER XVIII An partus sequitur ventrem GEN. 21.10 Cast out the handmaid and her sonne for the sonne of the bond-woman shall not be heire with my sonne Isaac GOD who is the God of order and not of confusion hath debarred the children from sundry priviledges for their fathers sinnes The children of Heathen Parents were not admitted to the Covenant untill they became Proselytes First if both the Parents were Heathen the Lord secluded the children from the Covenant and they were not circumcised untill they became Proselytes they were not circumcised nomine Parentum in the name of their fathers but when they imbraced the faith were converted Secondly If both the Parents were Iewes and did not beget their children in wedlocke then the children were secluded from the inheritance Iudg. 11.2 Thou shalt not inherite with us because thou art the sonne of a strange woman Thirdly If an Israelite had married a bond-woman then the children were secluded from the inheritance although their fathers were free those who were borne of Handmaids were alwayes reputed servants and God applyed this to Christ himselfe as he was man Esay 49.5 I haue called my servant from the wombe so Esay 42.1 Behold my servant whom I uphold my Elect in whom my soule is well pleased Christ as man was a servant Marie called her selfe the Lords handmaide Luk. 1.28 therefore Christ as man borne of Marie the hand-maide was a servant But yee will say Object that things take their denomination from the best part as Water and Wine mixed together is called Wine so Chaffe Wheat mingled together yet it is called Wheat Why then should not the childe be reckoned to be free after his father and not reckoned bond after his mother who is a bond-woman In Physicall mixtures it is so Answ but it is not so in marriage In Physicall mixtures things take their denomination from the better part this is rather like that which is spoken in the Schooles Conclusio sequitur deteriorem partem if any of the premisses be particular so is the conclusion The Doctors of the Iewes propound this case if a Heathenish captiue woman were taken in the Warres she is converted and becommeth a Proselyte whether should her childe be judged to be a free man or not in Israel And they answere that this childe borne of this stranger is not to be counted a free man Verum Senatus suo decreto Lustrari eum tantum curat H. Melahh 8.9 they cause onely to wash him but they will not circumcise him untill he be able to make confession of his faith and become a Proselyte and here they say Partus sequitur ventrem if the mother had beene a free woman either before or after the birth amongst the Romans the childe was reputed to be free but not so amongst the people of the Iewes Wherefore the Iudges in Israell willed all true Israelites not to match themselues unequally in degrees for the disgrace which it brought upon their children making them uncapable of freedome and unfit to be heires Conclusion Difference betwixt the Iudiciall Law and the Covenant of grace The conclusion of this is Here we may see the excellency of the Covenant of grace aboue the Iudiciall Law for if any of the Parents be faithfull then the childe is holy 1 Cor. 7.14 that is he may be admitted to the Covenant CHAPTER XIX An error personae irritat contractum IOSH. 8.18 And the children of Israel smote them not because the Princes of the Congregation had sworne unto them by the Lord God of Israel IT may seeme that Error personae irritat contractum as if a man married one woman in stead of another the marriage is nullified Object If the error of the person make the contract null what shall we thinke of Isaacs blessing who blessed Iacob in stead of Esau and yet the blessing was effectuall and what shall we thinke of Ioshua's Covenant made with the Gibeonites whom he tooke to be strangers and yet the Covenant stood firme and sure and what shall we say of Iacobs marriage with Leah in stead of Rachel Here the marriage was not irritat and made voide although there was an errour in the person First Answ for Iacobs marriage with Leah in stead of Rachel if Iacob had not afterwards approved this mariage Of Iacobs marriage with Leah and gone in unto her and begotten children upon her the marriage had beene voyde but because he went in unto her and begot children upon her this error was taken away Secondly it may be answered for Isaacs blessing Of Isaacs blessing Iacob in stead of Esau in blessing Iacob in stead of Esau Ioshua's Covenant made with the Gibeonites There were three who concurred here First God secondly the persons who craftily concurred here to deceiue and thirdly the persons who were deceived In Isaacs blessing we haue to consider first God who cannot deceiue nor be deceived In blessing of Iacob three persons concurred then Rebecca and Iacob who craftily deceived and thirdly Isaac who was deceived Now because it was Gods intention to giue the blessing to Iacob therefore neither Iacobs craft nor Isaacs error could hinder the blessing Isaac giveth the blessing ignorantly but because it was according to Gods intention and revealed will who was the principall giver of the blessing therefore the blessing was effectuall Ioshua's Covenant with the Gibeonites So in the Covenant with the Gibeonites the Lord commanded to offer peace to the seven Nations if they would seek it now in commeth the deceit of the Gibeonites and errour of Ioshua who is deceived yet because it was Gods chiefe intention that those of the seven Nations who sought peace should be saved therefore the oath stood firme and the errour in the person did not make it voyde and the matter may be cleared thus Simile the Lord forbiddeth a brother to eate with a railer a drunkard or an extortioner 1 Cor. 5.11 but if a drunkard or a railer or an exâ—ortioner should come to the Table of the Lord I am not to refuse to eate at that Table although the drunkard be there The reason is because this is not my private Table but the Lords banquet and I expect the blessing onely from him in it and the sinnes of the drunkard cannot hinder me but if I should bid such a one to my house to eate with me then I should be guiltie
doe and here the will giveth no consent at all as when they drew the Martyrs before their Idols and put incense in their hands Coactum is that when there is some externall violence used to enforce and compell a man to doe such a thing against which he standeth out and resisteth for a time but yet in the end he yeeldeth for feare as Origen did to Idolatrie But non spontaneum is this when it is partly with the will and partly against the will Christ sayd unto Peter Ioh. 21.18 they shall carry thee whither thou wouldest not meaning what death he should dye It was partly with Peters will and partly against his will that he went to martyrdome Voluntarium is that when the will giveth full consent to doe a thing When a man killeth his neighbour in suddaine passion he is not violently drawne to this sinne neither is he compelled to this sinne prima principia concupiscible et irascibile sunt interna homini and cannot be compelled and in this sense he who killeth in suddaine passion is sayd to doe it willingly but if we will respect the will as it is obnubilated with the perturbation of anger for the time he did it not willingly but non spontè which is a midst betwixt spontè and invitê Peter sayd to Christ Lord I will lay downe my life for thy sake Iohn 13.3 no doubt hee had an intention to dye with him when he spake these words but they shall carrie thee whither thou wouldest not here he was not willing to dye so that he was partly willing and partly not willing hee was not altogether willing nor it was not altogether against his will but it was partly with his will and partly against his will We doe a thing Spontè we doe a thing invitè Spontè Invitè Non invitè and we doe a thing non invitè We doe a thing Spontè when we are altogether willing to it we doe a thing invitè when it is partly with our will and partly against our will we doe a thing non invitè quando procedit ex ignorantia comitante Simile as when Mutius Scaevola killed another in stead of Porcenna and when it was told him that he had missed the King and killed another he was sory that he had not killed the King this action was neither done Spontè nor invitè but non invitè but when a man killeth in suddaine passion and after that his passions and perturbations are setled he is sory that he hath done such a thing and is grieved that primus impetus non est in sua potestate then he doth it invitè There is a twofold concupiscence Concupiscentia Antecedent Consequent an antecedent concupiscence and a consequent concupiscence the antecedent concupiscence is that when the passion preventeth the will and moveth it but the consequent concupiscence is that when the will willingly worketh and stirreth up the passion that it may execute the sinne more readily when passion preventeth the will then it extenuateth the sinne but when the will stirreth up the passion then it augmenteth the sinne Againe Agere Ex ira Iratus we must make a difference betwixt these two to doe a thing ex ira and to doe a thing iratus when a man doth a thing ex irâ anger is onely the cause of it and it repenteth him of it afterward that he hath done it but when he doth a thing iratus it doth not proceed principally from his anger but from some other bad disposition and hardly such a man repenteth him of his fact Lastly Eligere Praeligere there is a difference betwixt eligere and praeeligere eligere is to follow sense and appetite but praeeligere is to follow reason When a man killeth in suddaine passion Anger followeth the complexion of the bodie it is electio non praelectio This sinne of anger commeth commonly of the complexion of the body nam ex iracundis nascuntur irati the Philosopher saith a certaine man being challenged for beating of his father gaue this answere My father beat his father and pointing to his sonne with his finger he said this my sonne will beat me also these hereditary evils are hardly cured The woman of Tekoah when one of her sonnes killed the other she begged of the King to remember the law of the Lord that her other sonne might be saved in the Citie of Refuge which the King granted unto her willingly 2 Sam. 14. because he killed him in suddaine passion CHAPTER XXII Whether they might take the sonnes of the Prophets widow for debt or not 2 KING 4. Now cryed a certaine woman of the wiues of the sonnes of the Prophets unto Elisha saying the Creditour is come to take unto him my two sonnes to be bondmen IT is a pitifull thing to adde griefe to those who are in griefe already this widow shee was in griefe already and those who would take her sonnes from her adde new griefe unto her The Lord saith Make not sad the heart of the widow Iere. 22.3 Elias 1 King 17.20 said unto the Lord O Lord my God thou hast brought evill upon this widow with whom I sojourne by slaying her sonne As if he should say is it not enough O Lord that thou hast taken away her husband but thou wilt take away her sonne also The Lord could not doe wrong to this widow by taking away both her sonne and her husband but they who came to take this poore widowes children did great wrong to her in adding new griefe to her The widow in the Hebrew is called Almonah muta ab Alam silere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidua ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vacua because she hath no body to speake for her and she is called Rikam emptie Ruth 1.21 because she wanteth a husband to defend her a widow who liveth in pleasure shee is dead while shee is living 1 Tim. 5.6 but a widow that is a widow indeed and desolate trusteth in God and she is civilly dead when shee wanteth the meanes to helpe her The Lord forbiddeth in his Law to take to pledge the upper or the nether Milstone which are the meanes to maintaine the mans life Deut. 24.6 The widowes two sonnes were as it were the nether and the upper Milstone to gaine her living Secondly the Lord forbiddeth to take to pledge the cloths in which the poore man lieth in the night for he saith when he cryeth unto me I will heare for I am gracious Exod. 22.27 And when those two sonnes of the widow were taken from her did not the Lord heare her a poore woman a poore widow the widow of one that feared the Lord the widow of a Prophet Yes verily he heard her and that quickly And he that saith Touch not mine anointed and doe my Prophets no harme Psal 105.15 so he saith touch not the Prophets widow nor her sonnâ—s and doe them no harme
bodie but the shoe which was pulled off in bargaining was given to him who bought the land Differ 6 Sixtly In the former pulling off of the shoe there was no request made that the shoe should be pulled off but it was pulled off against his will but in the latter they desired him to pull off his shoe and he did it willingly Differ 7 Seventhly In the former the shoe was pulled off against his will in the presence of the Iudges but in this bargaine the shoe might be pulled off before any sufficient witnesse Differ 8 Eightly The former was onely pulled off when the brother refused to raise up seed to his brother but in the latter the shoe was pulled off in any contract of alienation Differ 9 Ninthly When they pulled off the shoe in disgrace they spit in his face which the Seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Iosephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite him in the face but in this litter there was no such disgrace offered to the man Differ 10 Tenthly In the former when the shoe was pulled off the woman said so shall it be done to the man who refuseth to build his brothers house Deut. 25.9 but in the latter there were no such words spoken Differ 11 Lastly he that refuseth to raise up seed to his brother his house was called domus discalceati in Israel but there followed no such disgrace to the man who pulled off his shoe in the contract They make another difference to be this The differenâ—e betwixt the naturall brother and the kinsman that he who was the naturall brother when he raised up seed to his brother the children were not called his children but his brothers children and the shoe was pulled off his foot because he refused to doe that honour to his brother but when a cousin-german raised up seed to his kinsman the children were not called after his kinsman that was dead but as the father pleased to call them Boaz called not his sonne Machlon after the first husband of Ruth but Obed. But the question is Quest whether they were bound to giue them the same names or not For Deut. 25.6 the words in the originall are these Primogenitus quem pepererit stabit super nomen fratris sui shall succeed in the name of his brother therefore it may seeme they were called after the elder brothers name To succeed in the name is to succeed in the place Answ and not to be called after his name and Ionathan paraphraseth it exurget in haereditate nomine fratris to continue his name but not to be called after his name There were two sorts of brothers amongst the Iewes naturall brethren and legall brethren the naturall brother was bound to raise up seede to his eldest brother the elder first and if he died then the second and then the third c. Mat. 22. And if they did not then they were punished and disgraced but those who were legall brethren or cousin-germanes as N. was to Machlon they were not compelled to marry them but if they did not there was some disgrace put upon them but not that great disgrace which was put upon the naturall brother If a cousin-germane or a legall brother had married his cousines wife the children which he begot upon her were not called his children but his cousines children even as the children which the naturall brother begat were not his children but his elder brothers and therefore N. saith Ruth 4.6 I cannot redeeme it lest I marre my owne inheritance that is these children begotten upon Ruth should not be called my children but my kinsmans and so all that I inherite should goe to them Conclusion The conclusion of this is the Holy Ghost here marketh the cousin-germane with a note not naming him by his name but passing him by but they who were naturall brethen if they refused they were noted with a greater marke of infamie so the moe obligations that Pastors haue if they refuse to doe their dutie to Iesus Christ the greater shall be their shame CHAPTER XXXIII Of their Marriages IVDG 14.7 And he went downe and talked with the woman and she pleased Sampson well and after a time he returned to take her THey had their Sponsalia de futuro de praesenti de futuro as Lots sonnes in law were but affianced to his daughters they were not as yet married Lokeh he benathau accipientes uxores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepturi filias eius should be interpreted Brevi pòst accepturi for they knew not as yet a man Vers 8. So Deut. 20.7 What is there that hath betrothed a wife and hath not taken her So Ioseph and Marie were affianced see Deut. 22.24 Betwixt their affiance and their marriage there intervened a time Iudg. 14.7 And he went downe and talked with the woman This was for the affiancing and Vers 8. After a time he returned againe to take her that is to marry her the first time that he went downe he killed the Lyon and the second time when he went downe to the marriage he found honey in the Lyons belly After some dayes cannot be understood of a yeare that a whole yeare intervened betwixt their affiancing and their marriage when the word Dies When the word Day signifieth a yeare and when a moneth is put in the plurall number and some lesse number following it then it signifieth a yeare and the lesse number signifieth moneths as Gen. 24.55 Let her abide with us dayes or ten that is a yeare of dayes or at the least ten moneths So 1 Sam. 27.7 David abode with the Philistims dayes and foure moneths that is a yeare of dayes and foure moneths so Ezek. 1.1 in the thirtieth yeare in the fourth in the fift of the moneth that is in the fourth moneth in the fift day of the moneth Dayes absolutely set downe in the Scripture signifie an infinite time but when dayes are put alone they signifie an indefinite time and not an yeare so Gen. 40.4 Fuerunt dies in custodia that is a certaine time so Lev 28.29 He shall redeeme it within dayes that is within the time that he and the man to whom he had morgaged the house agreed upon So Iudg. 14.8 After dayes he returned to take her that is after a few dayes and not after a whole yeare the preparation of a whole yeare was enough for a Kings marriage Sponsalia de praesenti were when he said I take thee to my wife in the present The time of their marriages was in the night Mat. 25.6 At midnight the Virgines came to wait for the bridegroomes returning with their Lamps in their hands so Luk. 12.36 Marriages of old were made three manner of wayes the first was called Vsucapio the second confarreatio and the third was called coemptio Per usum vel usucapio Perusum vel usucapio when a man married a maide which had stayed almost a yeare with him the
it this was called Hesperismus the ancient Greekes called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the time when a mans shadow was ten foot in length for they measured the houres by their shadow when the shadow was of such a length then it was such an houre when their shadow was six foot long then they used to wash themselues and when it was ten foote long then they went to Supper The meat upon which they fed at Dinner and Supper was called Sagnadah their sustentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapere and Tereph victus their foode which commeth from the roote Taraph to take by rapine or hunt for the prey because of old they hunted for their meat Gen. 27.3 Take thy weapons thy Quiver and thy Bow and goe out to the field and take hunt me some Venison Things set before them upon the Table were Esculenta poculenta condimenta the first for meat What things were set upon the Table the second for drinke and the third for sauce to relish their meat Meat and drinke the Scriptures oftentimes expresse by bread and water 2 King 6.22 set bread and water before them that they may eat and drinke then it is added in the next verse he prepared great provision for them Their bread was of Wheat Barley Lentils Beanes Of their bread Wheat was the most excellent bread Deut. 32.14 I fed thee with fat of the kidnies of Wheate this bread when it was not fermented was called the poores bread Deut. 16 3. because the poore had not leasure to ferment it The second sort of bread was of Barley Barley a base bread which was abaser sort of bread used onely in time of scarcitie Revel 6.6 And for the basenesse of it Gideon is compared to a Barley Cake Iudg. 7.13 those were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eaters of Barley this Barley-bread is a bread which nourisheth little therefore it was a great blessing of Christ when he fed fiue thousand with fiue barley loaues Ioh. 6.9 They had a more baser sort of bread made of Lentils Millet and Fitches Ezek. 4.9 Daniel and his companions eat of the Lentils Dan. 1.12 Why Daniel eat Lentiles And the reason seemeth to be this why they eat Lentils and refused the Kings meat because they used not these Lentils in their Sacrifices to their Idols The Romans of old tooke their name from those and they were called Lenticuli Fabij They used also to eat herbes Prov. 15.17 Better is a dinner of herbes where loue is than a stalled Oxe and hatred therewith and Rom. 14.2 another who is weake eateth herbes and the reason why they would eat herbes seemeth to be this because men before the Flood eat herbes onely Their other meats were called Opsonia and their coursest sort of meat was Locusts and wilde honey Mat. 3.4 there were sundry sorts of Locusts of which foure sorts were cleane Levit. 11. the rest they might not eat of them Of their drinke Their drinke was water Sicera a composed strong drinke and wine mixed or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed if they mixed it with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit then they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it was mixed with spices it was called Mimsach Libamen mustum Their Condimenta the sauces which made their meats to relish were Salt and Vineger onely Ruth 2.14 Dip thy morsell in the Vineger The spare dyet of Gods people By this which hath beene said we may perceiue what was the sober dyet of the people of God in old times they used but a spare dyet this was called by the Latines Mensa necessaria Seneca hanc mensam produxit ad aquam panem Three sorts of dyet There are three sorts of dyets set downe in the Scripture Iohn Baptists dyet Christs dyet and the Epicures dyet Iohn the Baptist came neither eating nor drinking Mat. 11.18 That is he eat wilde honey and the coursest things Our Lord dranke Wine but yet very moderately the Epicures dyet is Let us eat let us drinke for to morrow we shall die 1 Cor. 15.32 Iohn the Baptists dyet and Christs dyet are not the two extreames but they are both vertues the two extreames are the Epicures dyet Let us eat let us drinke and the dyet of the scrupulous man who eateth onely herbes Rom. 14.2 the Epicure taketh God to be an indulgent father to him in giving him the creatures to eat of them at his pleasure and the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children Of the manner how they sat at Table AT the first in the daies of the Patriarches they sat streight up as we doe now and afterwards they sat in beds and some hold that they learned this custome from the Persians but this custome was more ancient than the Persians for it was in the dayes of Samuel 1 Sam. 9.22 And he brought them into the Parlor and made them sit in the chiefest place Ezek. 23 41. 2 Sam. 4.5 Sometimes they had triclinia when three sat in a bed or biclinia when two sat in a bed and they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did Luxuriare Christ and his Disciples when they eat the Sacrament they sat in beds therefore when the Church of Corinth received the Sacrament together we must not thinke that they sat in beds as Christ and his Apostles did for then they should haue had too many beds which had beene excessiue and contrary to the more modest custome of the Greekes This kinde of sitting was halfe sitting and halfe leaning which the Evangelist calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet because it was usuall Table-gesture they call it sitting Ezek. 23.41 and the Hebrewes call their Chambers Mesubboth and their sitters Mesubhim If three sat in a bed then the midst was the chiefest place and he that lay in his bosome erat secundus a primo he was in the second place and he that sat next unto him was in the third place he that was best beloved leaned in the bosome of the Master of the feast To leane in the bosome a token of loue from this custome is that speech borrowed to be in Abrahams bosome to signifie that familiaritie and societie which the Saints of God shall haue with the Father of the faithfull in the Heaven and also to signifie the unitie of essence in the Father and the Sonne he is said to come out of the bosome of the Father Ioh. 1.18 Of their Feasts OF their sundry sorts of feasts of those who were invited to their feasts of the number of those who sat at their feasts the end wherefore they made feasts and more particularly of their excesse and pompe in their feasting compared with the Greekes They
had feasts at their marriage First they had feasts before their marriages in their marriages and after their marriages before their marriage and these feasts were called Kedushim sponsalia and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they had a feast at the day of their marriage Gen. 29.22 And Laban gathered together all the men of the place and made a feast and Ioh. 2. Christ was present at a marriage feast in Cana of Galile and Christ alludeth to this forme Luk. 14.8 When thou art bidden to a wedding that is to the feast at the wedding so Rev. 19.9 And so they had a feast after the marriage and the Greekes called these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the gifts which were brought to the bride after she was married were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the vaile was taken off her face then and these things which were offered to her after she was unvailed were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Feasts at the weaning of their children the Iewes had feasts at the weaning of their children and not at the day of their birth Gen. 21.8 but the Heathen had feasts at the day of their birth as Pharaoh Gen. 40.20 and Herod Mat. 14.16 and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly they had feasts at the day of their death Feasts at their death and buriall Iere. 16.7 Neither shall men teare themselues for them in mourning to comfort them for the dead neither shall men giue them the cup of consolation to drinke for their father or for their mother thou shalt not also goe into the house of feasting to sit with them to eat and to drinke the Greekes called these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Epulum sepulchrale afterwards this feasting degenerated much for they used to set meat upon the graues of the dead and Syracides alludeth to these delicates poured upon a mouth shut up are as messes of meat set upon a graue Ecclus 30.18 So afterwards in the primitiue Church they had Caenam novendinalem for the soules departed they feasted the poore for the space of nine dayes and they prayed that the soules might haue a refreshment in that time and this was discharged in the Councell of Carthage So they had a feast when they made a Covenant Feasts at their Covenants as Iacob and Laban Gen. 31.54 so Ioshua and the Gibeonites Iosh 9.14 And the Greekes called these feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libo The Scythians in their Covenants and feasts did drinke others bloud these the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanguinipotas drinkers of bloud So they made feasts when they departed from others at their farewell Gen. 31.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificia ante expeditionem and these the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So they made feasts at the returning of their friends to welcome them home as the father of the forlorne sonne killed the fed Calfe when his sonne came home and these feasts the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Ioseph made a feast when his brethren returned to him Gen. 49.16 Who were invited and who not Those who were invited to their feasts were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were not invited were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adscititij and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbrae et muscae advolantes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui lingua sua se nutriunt and they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor borrowed from the dogges who fanne with their tailes when men feede them The number at their feast The number which they invited were not many in that feast of Iobs children were his seven sonnes and three daughters and Christ and his twelue Disciples and therefore that is false septem convivium novem convitium the Greekes said incipere debet a Gratiarum numero progredi ad Musarum that is they would haue no fewer than three at a feast and no more than nine What persons were to be invited The persons invited should be the poore especially when thou makest a feast bid not the rich but the poore that is the poore rather than the rich men should not invite to be invited againe Luk. 6.12 men should not invite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose God is their bellie Heliogabalus invited to his feast eight black eight blind eight lame eight hoarse he made no choise of his guests but he made a mocke of it The end of their feasts The end wherefore they made feasts was the glorie of God 1 Cor. 10.31 Whether therefore yee eat or drinke or whatsoever yee doe doe all to the glorie of God Asshuerus feast was onely to shew his magnificence and pride but Esthers feast was for the glorie of God and for the safetie of the Church Breaking of bread a token of loue The second end of their feasts was to expresse their heartie loue and friendship for to eat and drinke together was the greatest token of loue and friendship 2 Sam. 12.3 He had an Ewe-lambe c. which did eat of his owne meat and dranke of his owne cup lay in his owne bosome so Psal 41.9 Yea mine owne familiar friend in whom I trusted which did eat of my bread and so the communion in the life to come is expressed by eating of bread Luk. 14.15 Blessed is he that shall eat bread in the Kingdome of God and Obadiah 7. these three are joyned together viri faederis pacis panis that is that makes a Covenant together that hath peace and that eat together but Absolon killed Amnon at the feast so Gedaliah was killed by Ismael at the feast Iere. 40. and Iohn the Baptist by Herod Mat. 14. Of the place where the Romans used to make their Feast THe place where the Romans sat at their meat was called Caenaculum and where they lay it was called Cubiculum and by the Greekes Triclinium The ancients at the first sat in the Kirchin The place where they feasted or a place neere to the Kitchin where they did dine or suppe and this was called Atrium from the blacknes of the smoke and the Courts afterward kept this name they were called Atria then they changed from this place and removed to an upper chamber and there they used to dine and suppe the Iewes following the Roman custome who had subdued them sat also in an upper chamber Christ and his Disciples eat the Passeover in an upper chamber according to the custome of the Romans these Chambers were called Conclavia closets or secret places and Christ saith when thou prayest enter into thy Closet Mat. 6.6 The beds which they had were called Discubitorij Lecti or Toralia and they were covered with herbes straw before they found out Quilts or sowed Coverings
Samaritan edition not the originall 112. it differeth as much from the originall as the Seventy ibid. it addeth and diminisheth from the originall Text 113. the writing of it in many parts Kabbalisticall 114. 115 116. Sciences the birth of reason 3. Sciences fourefold ibid. Scriptures approved by Gods outward and inward testimony 76. reasons proving them to be divine 87. they are clearely set downe 80. they cohere well 104. the agreement of them 81. not written to satisfie mens curiositie 87 somethings in them borrowed from the heathen history 96. some things from the Iewish history ibid. Scriptures to be interpreted 162. their division 64. they were not divided in Chapters at the first 175. divided in Haphtaroth and parashoth by the Iewes ibid. of their sense 177. but one literall sense 178. how to finde out the literall sense 179. Seventy who and why so called 143. T Text the meaning of it knowne by the antecedent and consequent 130. threefold corruption 111. Translation what 131. the translation of the Seventy 142. what a translator should observe 132. 133. 134. vulgar Latine translation 153. by whom finished ibid. V Verity threefold 16. Vision twofold 45. fourefold 57. Vrim and Thummim what 51. what sort of revelation by them ibid. how the Lord taught the Priest by them 53. they asked counsell by them in weightie matters 55. they were not in the second Temple 59. W Word why God would have it written 62 the certainety of it ibid. considered two wayes 61. World compared to Egypt Y Yere twofold 175. the Law read once in the yeare ibid. EXERCITATIONS DIVINE The first Booke containing diverse Questions for the understanding of the Scriptures in generall Exercitat Divine 1. Of the excellency of DIVINITIE above all other Sciences 2 TIMOT 3.16 All Scripture is given by inspiration of God c. HVmane Sciences and Arts Humane Sciences and Arts compared to the dough brought out of Egypt and Divinity to Manna have beene fitly compared to the dough which the Israelites brought out of Egypt Exod. 12.34 which they fed upon untill they got Manna This dough was prepared by much labour by plowing by sowing by reaping by grinding kneading and baking So humane Sciences which are the birth of reason are bred below here but Divinitie is like unto Manna which was prepared or ready to their hand they neither plowed for it neither did sow it nor reaped it So Divinity is prepared in heaven and sent downe to teach the Church here below The dough which they brought out of Egypt The dough the bread of the poore Deut. 16.3 is called panis pauperum the poores bread it is called the poores bread because the poore in their necessity could not bee at leasure to ferment it and it had not so pleasant a relish therefore it is called the poores bread Manna the bread of Angels but Manna is called the bread of Angels Psal 78.25 It is called the bread of Angels because it was brought downe by their ministerie and it was so pleasant in taste that if the Angels had eaten bread it might have served them So 1 Cor. 13.1 If I speake with the tongue of Angels that is if the Angels had tongues to speake with And as farre as Manna surpassed the poores bread as farre and farther doth Divinity surpasse humane Sciences and Arts. The world compared to Egypt and the Church to Canaan Againe the world hath beene well compared to Egypt and the Church to Canaan Egypt was a Land that was watered with the feete of men Deut. 11 10. It was said to be watered with the feete of men Egypt watered with the feet of men as a garden because they carried water on foote out of Nilus and watered their Land with it Canaan a land blessed of God but Canaan was a Land blessed of God and his eyes were upon it from the beginning of the yeere to the end Deut. 11.12 It was a land of hils and valleyes and drinketh water of the raine of heaven The world is but watered with humane Sciences and Arts which are drawne out of the troubled reason of man like Nilus but the Church is watered with these celestiall graces which come from above A comparison betwixt Divinity and all other Sciences and Arts in generall Now that we may see the excellency of Divinity above all other Sciences and Arts let us observe wherein they differ in generall and then let us make a particular comparison betwixt Divinity other Sciences and Arts. Differ 1 First they differ origine in the originall humane Sciences and Arts proceede from God as hee is God and generall ruler of the world but Divinity proceeded from the Father by the Sonne to the Church Revel 22.1 And he shewed me a pure river of water of life cleare as cristall proceeding out of the throne of God and of the Lambe but these humane Sciences and Arts although they proceede from God yet they proceede not from God and the Lambe like a cristall river Differ 2 Secondly these humane Sciences and Arts are but humano-divinae they are but the broode of reason which proceedeth from God enlightning every man that commeth into the world Scientia hūano-divina Scientia humana Scientia diabolica Scientia divino-divina Iohn 1.9 Some againe are humane and the birth of corrupt man onely as Sophistrie And thirdly some are Diabolicae as necromancie and witch-craft But Divinity is Divino-divina that is it is originally from God and immediately Differ 3 And if we shall compare Faith the daughter of Divinity A comparison betwixt sense reason faith with Reason the mother of all other Sciences and Arts we shall see how farre Divinity excelleth all other Sciences and Arts. There are in man sense reason and faith and as farre as reason surpasseth sense much farther doth faith surpasse reason and by consequent Divinity surpasseth all other Sciences Reason differeth much from sense How sense reason and faith apprehend things for sense the farther that the object is from it it is magis universale magis confusum it is the more universall and more confused and the nearer that the object comes to the sense it is the lesse universall and more distinct Example when we see an object a farre off we take it up first to be ens somewhat then we take it up to be a living creature then we take it up to be a man and last to be Peter or Iohn Here the neerer that the object commeth to our sense it is lesse universall and more distinct and the farther that it is removed from our sense it is the more universall and more confused Simile The knowledge which a young child hath at the first is wonderfull confused and he will sucke any woman for his nurse this knowledge is very confused then his knowledge becommeth more distinct and more generall and then he beginneth to know this is not my nurse and this is not
my nurse but this is my nurse here his knowledge beginneth to be more distinct and he will sucke none but his owne nurse and his knowledge now resembleth the knowledge which we have by reason which ascendeth from the particular to the generall and the farther that it is from sense it is the more universall and lesse confused But faith the daughter of Divinity ascendeth higher than reason or sense and the further that it goes from sense and reason the more perfect it is and it goeth from minus universale to the supreame and highest cause God himselfe and the neerer that faith commeth to reason or sense the weaker it is and more indistinct Thomas his faith was an indistinct faith and weake and could not beleeve unlesse hee put his fingers in the wounds of Christ Iohn 20.28 here his faith leaned too much to sense but faith the higher that it goes from sense and reason the more perfect it is We have a notable example of this Gen. 49. when Ioseph tooke Ephraim and Manasse Ephraim in his right hand towards Israels left hand and brought him neere unto him and Manasse in his left hand toward Israels right hand Israel stretched out his right hand and laid it upon Ephraims head and his left hand upon Manasses head guiding his hands wittingly or as Onkelos the Chaldee Paraphrast hath it Prudenter egit manibus suis when he dealt wisely with his hands But when Ioseph saw that his father laid his right hand upon the head of Ephraim it displeased him and he held up his fathers hand and he said to his father not so my father for this is the first borne put thy right hand upon his head and his father refused and said I know it my sonne I know it truly the younger shall be greater than he Gen. 48.19 Ioseph thought because his father Iacob was blind that his faith was a confused and weake faith but Iacob knew that the farther his faith was from sence and the higher that it ascended from reason it was the more perfect and therefore he sayd jadanghti bene jadanghti I know it my sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it that is certainely I know it This is then the excellencie of faith that the higher that it goes from sence and reason the more perfect it is which sheweth the excellency of Divinity above all other Sciences and Artes for if faith the daughter of Divinity surpasseth them all much more doth Divinity it selfe and it may bee said of faith as it was said of the vertuous woman Prov. 30. Many daughters in Israel have done vertuously but thou surpassest them all Differ 4 Last of all other Sciences and Artes are but handmaids to Divinity and as the Nethinims the posterity of the Gibionits were appointed by Iosuah to hew wood and draw water for the Sanctuary but never to meddle with the Sacrifices neyther to kill them nor offer them Iosh 9.23 so humane Sciences and Arts are appointed but to attend and serve Divinity they are but to hew the wood and draw the water onely to the Sanctuarie There are three principles from whence Sciences and Arts are derived the first is contemplation A comparison betwixt Divinity and other Sciences the second is action the third is operation For contemplation the metaphysicks are the most abstract considering ens ut ens onely the second are the mathematicks which considereth the quantity and the number of things geometry the quantity and arithmeticke the number Thirdly the Physicks consider onely naturall properties of the body These who are exercised in actions and morall philosophie are lawes and such Arts which are exercised in operation are rhetoricke and grammer A comparison betwixt Divinity and Metaphysicks Metaphysicke considereth God onely ut ens vuum verum et bonum as he hath a being as he is one as hee is truth and goodnesse but it considereth not God as Creator Christ as Redeemer it considereth not God in his attributes as Divinity doth therefore they say metaphysica parit scientiam tantum sed theologia fidem A comparison betwixt Divinity Mathematicks anp Physicks Secondly compare Divinity with physicke and the mathematicks the mathematician searcheth visible formes in visible things the Physition invisible formes in visible things but the Divine invisible formes in visible things A comparison betwixt the Divine the Lawyer and the Physition Thirdly let us compare the Divine the Lawyer and Physitian the Physitian est minister naturae the servant of nature the Lawyer est minister justitiae but the Divine est minister gratiae and looke how farre grace exceedeth nature or justice so as farre doth Divinity surpasse the Physitian or the Lawyer A comparison betwixt the Divine and morall Philosopher Fourthly let us compare Divinity and morall philosophy the Philosopher saith that Iuvenis non est idoneus auditor moralis Philosophiae that a young man is not fit to heare morall philosophy but David saith Psal 119.9 Wherewith shall a young man cleanse his wayes Chrysostome hath a good observatien to shew the force of Divinity above all morall philosophie when he compareth Plato the moralist and Paul the Apostle together Plato saith he that wise Philosopher came three times to Sicilie to convert Dionysius the tyrant to morall philosophy yet he went away without any successe but Paul a Tent-maker did not onely convert Sicilie but ran from Ierusalem to Illyricum Rom. 15.19 and converted thousands of soules by the preaching of the Gospel See how farre Divinity excelleth morall philosophie August de Civitate Dei lib. 6. cap. 11. And Augustine observeth how Seneca the most excellent of all the moralists mocked the Iewes because they spent as hee thought the seventh part of their life in idlenesse which was the Sabbath day Iustine Martyr being first a philosopher and after a martyr searched thorow all the sects of philosophy and could never find contentment to his soule till hee came to Divinity First he came to the sect of the Stoickes and gave himselfe to be a scholler in that schoole but hearing nothing of God in Stoa in that schoole he turned to be a Peripatetick but when he entred with the Peripateticks he perceived his master nundinantem sapientiam mercede as he speakes selling his wisedome for gaine then hee left that sect also Thirdly he came to the sect of the Pythagoreans but having no skill in geometrie which knowledge Pythagoras required of his Schollers before he taught them philosophy he left the Pythagoreans and fell into the society of the Platonickes at last he met with a Christian Divine Philosopher who perswaded him to cast aside all these circular disciplines and to studie Divinity which should give him greater contentment than all the philosophy in the world and he renouncing all gave himselfe to the studying of the holy Scriptures and of a Philosopher became both a Christian and a Martyr A comparison betwixt Divinity and Physicke
and Iohn goeth highest of all to the divinity of Christ and his eternall generation Who would not admire here the steps of Iacobs heavenly ladder ascended from Ioseph to Adam and from Adam to God Reason 8 The matter contained in the Scriptures shewes them to be divine and to make a wonderfull change in man which no other booke can doe Iam. 4.6 The spirit in us lusteth after envie yet the Scriptures offer more grace The Scriptures offer grace to resist sinne that is the Scriptures offer grace and ability to doe more then nature can doe Nature cannot heale a Spirit that lusteth after envie or after money or after uncleanesse but the Scriptures offer more grace to overcome any of these sinnes be they never so strong The Law of the Lord is perfect converting the soule Psal 19.17 when it is dead in sinne it quickneth and reviveth it againe and when it is decayed in grace The Word of God is a restorer of the spirituall life it restoreth it againe even as Boaz is sayd to be a restorer of the life of Naomi and a nurisher of her old age Ruth 4.15 Reason 9 The rebukes and threatnings of the holy Ghost in the Scriptures fall never to the ground in vaine but take alwayes effect when people stand out against them And as Ionathans bow did never turne backe and the Sword of Saul never returned empty 2 Sam. 1.22 So the Arrowes of the King are sharpe to pierce his enemies Psal 45.5 Reason 10 Ioh. 10.35 The Scriptures cannot be broken the arguments set downe in the Scripture are so strong that all the heretickes in the world could never breake them and they stand like a brasen wall against all oppositions therefore the Lord challengeth men to bring forth their strongest reasons Esa 41.21 produce your cause saith the Lord bring forth your strong reasons saith the King of Iacob Ecclesia subtestatur The Church is the Pillar of Truth shee holdeth out the Truth to be seene shee expoundeth and interpreteth the Scriptures yet her testimony in but an inducing testimony and not a perswading testimony shee can teach the Truth but shee cannot seale up the truth in our hearts and make us to beleeve the Truth of the Scripture Actus exercitus signatus Her testimony is but in actu exercito but non signato Her testimony is informativum sen directivum it informeth and directeth us sed non certificativum terminativum fidei that is shee cannot perswade us of the Truth by her Testimony Testimonies of these also who are without the Church prove the Scriptures to be Divine and these are of two sorts eyther Heretickes or Infidels Hereticks prove the Scripture to be Divine ex accidente First the testimonies of Heretickes prove the Scriptures to be Divine for Heretickes labour alwayes to ground themselves upon the Scriptures The habite goeth alwayes before the privation omne falsum innititur vero every falshood laboureth to cover it selfe under the Truth When the Husbandman had sowne his good seede then came the evill one and did sow his Tares when Heretickes labour to ground themselves upon the Scriptures it is as when a theefe goeth to cover himselfe under the pretence of Law This argueth the Law to be just and equall The testimonies also of the Heathen history proveth the Scriptures to be Divine Observe the discent of the Babylonian and Assyrian Kings and looke backe againe to the holy Scriptures yee shall see clearely how they jumpe with the Scriptures and as those who sayle along the Coast have a pleasant view of the Land Simile but those who stand upon the Land and behold the Shippes sayling along the Coast Succession of Heathen Kings proved out of the Scripture have a more setled and pleasant sight of the Shippes so when we looke from the Heathen history and marke the discent of the Heathen Kings wee shall see a pleasant sight but a farre more delectable and sure sight when we looke from the Scriptures to the Heathen history Marke the discent Belochus the third called Pul King of Assyria came against Menahem and tooke his sonne 2 King 15. Then Pileser called Tiglath came against Hoshea King of Samaria and tooke him in the sixt yeare of the reigne of King Ezekias and then Shalmanefer who caried away the ten Tribes into captivity in the ninth yeare of Hoshea 2 King 17. and his sonne Sennacherib 2 King 18. came against Iuda in the foureteenth yeare of Zedekias and Esarhaddon succeeded his father Sennacherib and his sonne Berodach-baladon sent letters and a present to Hezekias then Berodach 2 Chro. 33. caried away Iechonias and then Nebuchadnezzer caried away Zedekias then Nabuchadnezzer the great burnt Ierusalem and caried away the people captive Then Evil Merodach who succeeded him had three sonnes Ragasar Babasar and Belshassar of whom we reade Dan. 5. and in Belshassers time the kingdome was translated to the Medes and Persians Here we see the descent of the Heathen history agreeing with the holy Scriptures There are other testimonies of the Heathen How the Heathen testimonies prove the Scriptures to be divine to prove the Scripture to be Scripture but not so clearely when we finde the rubbish of some old monuments wee gather that there hath beene some great building there So when we finde some darke footesteps of holy Scripture amongst the Heathen we may gather that once the holy Scriptures have beene read amongst them although they have depraved and corrupted them Mâ—ntan in his Essayes Example 1. They of the East Indians have this fable amongst them that the Gods drowned the world for sinne and that they tooke some just men and put them up in the clifts of Rockes to save them those men to try whether the waters were abated or not sent forth some mastive Dogges and the Dogges returning as cleane as they went out they gathered by this that the waters were not yet abated they sent them forth the second time then they returned full of mudde by this they gathered that the waters were abated then they sent them forth the third time and they returned no more Here we see how this fable is taken out of the history of the deluge and from Noahs sending forth the Dove out of the Arke and that this history was knowne of old amongst the Heathen we may perceive because the Dove and the Raven are called the messengers of the Gods by the Heathen Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Example 2. Gen. 36.24 This is Anah who found out Hajemim mules in the Wildernesse others reade it Iaminâ— waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now because it was hard to finde out the right translation of the word some translating it Mules and some translating it Water the Heathen made up a notable lye on the Iewes saying when Anah was feeding his Asses in the Wildernesse because the Mules and Asses found out water in the Wildernesse for them to
but one full and intire sense When Ionathan shot three Arrowes to advertise David 1 Sam. 20.20 hee had not two meanings in his minde but one his meaning was to shew David how Saul his father was minded towards him and whether he might abide or flye So the meaning of the holy Ghost is but one in these places Example 2 Sam. 7.12 The Lord maketh a promise to David I will set up thy seed after thee which shall proceede out of thy bowels This promise looked both ad propius remotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat formam 2 Chron. 17.17 yet it made up but one sense propius to Salomon and remotius to Christ therefore when he looketh to the farthest to Christ 2 Sam. 7.19 he saith Zoth torath Haec est delineatio hominis Dei it should not bee read is this the Law of the man O Lord God as if David should say this is not all that thou hast promised to me O Lord that I should have a sonne proceeding out of my owne loynes but in him thou dost prefigure to me a sonne who shall be both God and man and hee addeth For a great while to come thou doest promise to me a sonne presently to succeede in my kingdome but I see besides him a farre off the blessed Messias And he applyeth this promise literally to his sonne Salomon and figuratively to Christ his Sonne taking the promise in a larger extent and the matter may be cleared by this comparison A father hath a sonne who is farre from him he biddeth the Tailor shape a coate to him and to take the measure by another child who is there present but withall hee biddeth the Taylor make it larger because his child will waxe taller So this promise made to David was first cut out as it were for Salomon his sonne but yet it had a larger extent for it is applyed to Christ who is greater than Salomon and as by a sphere of wood wee take up the celestiall spheres So by the promises made to David concerning Salomon we take up him who is greater than Salomon and these two make but up one sense When a man fixeth his eye upon one to behold him another man accidentally commeth in in the meane time hee casteth his eyes upon that man also So the Lords eye was principally upon the Messias but hee did cast a looke as it were also to Salomon When these testimonies are applyed in the New Testament A Scripture diversely applyed doth make up but one literall sense the literall sense is made up sometimes of the type and the thing typed Example Ioh. 19.36 A bone of him shall not be broken This is spoken both of the bones of the Paschall Lambe and of the bones of Christ and both of them make up but one literall sense Sometimes the literall sense is made up ex historico allegorico as Sara and Hagar the bond woman and the free signifie the children of the promise begotten by grace and the bond servants under the Law and these two make up but one sense Sometimes ex tropologico literali as Ye shall not mussle the mouth of the Oxe that treadeth out the corne 1 Cor. 8.9 Fourthly the literall sense is made up ex historico mystico prophetico Example Ier. 31.15 A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for children refusing to bee comforted for her children because they were not There was a voyce heard in Ramah for Ephraims captivity that is for the ten Tribes who came of Ioseph the sonne of Rahel this mourning was because the ten Tribes should not be brought backe againe from the captivity this was mysticall and not propheticall that shee mourned for the ten Tribes who were led away into captivity but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave all these are comprehended in this prophesie and make up one full sense When a testimony is cited out of the Old Testament in the new the Spirit of God intendeth that this is the proper meaning in both the places and that they make not up two divers senses Example the Lord saith make fat the hearts of this people Esa 6.9 and Christ saith Matth. 13.14 In them is fulfilled this prophesie This judgement to make fat the hearts was denounced against the Iewes in Esaias time at the first Act. 23.16 Well spake the holy Ghost by Isaiah the Prophet it was fulfilled upon the Iewes who lived both in Christs time and in Pauls time Esay when he denounced this threatning he meant not onely of the Iewes who lived then but also of the Iewes who were to come after and it was literally fulfilled upon them all Example 2. Esa 61.7 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel this prophesie is cited by Christ Luk. 4.18 and it is onely meant of Christ and literally to be applyed to him Example 3. Esay 49.6 I will give thee for a light to the Gentiles Christ went not in proper person to preach to the Gentiles himselfe but he went to them by his Apostles therefore Act. 31.47 Paul saith the Lord hath commanded me to goe and be a light to the Gentiles this is the proper sense and meaning of the Prophet Esay in this place When the testimonies of the Old Testament are cited in the new they are not cited by way of Accommodation but because they are the proper meaning of the places if they were cited by Christ and his Apostles onely by way of accommodation then the Iewes might have taken exception and sayd that these testimonies made nothing against them because it was not the meaning of the holy Ghost who indited these Scriptures to speake against them But Christ and his Apostles bring out these testimonies as properly meant of them and not by way of accommodation onely We must make a distinction betwixt these two Applicatio destinata Applicatio per accommodatione Destinatam applicationem per accommodationem Destinata is this when the spirit of God intendeth that to bee the meaning of the place Applicatio per accommadationem is this when a preacher applieth the Testimonies of the scriptures for comfort or rebuke to his hearers this is not destinata applicatio sed per accomodationem A man maketh a sute of apparrell for one Simile that is Destinatum to him yet this suite will serve for another and this is Per accommodationem When Nathan said to David the Lord also hath put away thy sinne thou shalt not die 2 Sam. 12.13 this was destinata applicatio but when a preacher now applieth this to one of his hearers this is but per accommodationem the scriptures are written for our Admonition upon whom the ends of the world
profitable And yeilded Almonds In the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ablactavit Vaijgmol et ablactavit it weaned them for even as the mother weaneth her child when he is of such an age so did the Almond tree weane the Almonds when they were ripe The Lord likes none to enter into this holy calling untill they be ripe God will not have Ministers to enter on their calling untill they be ripe they should have the full grouth before they enter these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or young plants are not fit for it young men are not fit for the ministery Eccles 12.1 Remember thy Creator in the dayes of thy youth why bids hee the young man remember his Creator in the dayes of his youth because he is most forgetfull of this duty to remember his God if he be not fit to remember himselfe and to recommend himselfe to God twise or thrise in the day how can he be the Lords remembrancer to remember his people before him Ambros lib. 1. de offic cap. 1. tom 1 It was a case of necessity when Ambrose was made Bishop of Millan qui simul et discebat docebat Why youthes are not fit for the Ministry Secondly youthes are not fit for this calling because this age is much subject to lust 2. Timot. 2.22 Flye the Lusts of youth if ever Lust breake forth in a mans life time usually it breaketh forth in his youth he that cannot command his owne Lusts how can he teach other men to subdue theirs 1 Tim. 3.5 if a man know not how to rule his owne house how shall he take care of the Church of God Paul will not have a young widdow admitted to wash the Saints feete 1 Tim. 5.10 because they give themselves oftentimes to wantonnesse and fleshly lusts farre lesse will he have a young man to be admitted to this holy calling who should wash the soules of the Saints and not their feete this age likewise is much subject to contempt 1 Tim. 4.11 Let no man despise thy youth and therefore not fit to enter in this calling The naturall history marketh that the whelpes of the Lyons who have the sharpest pawes do so pricke the matrix of their damme that they are borne the sooner and they never get the full strength so it fareth with young men who hasten out of the Vniversity before they get giftes and strength wherefore young students are to be exhorted to stay at the Vniversity untill they get strength and as the Lord bad his Disciples stay at Ierusalem untill the holy Ghost came downe upon them Luc. 24.49 So should they stay at the Vniversities untill the Lord enable them with gifts It is an unseemely thing to see yong ones ante lanuginem docere senes et hodie Catechumenus cras Episcopus and how unsavory a thing is it out of the mouth of a greene youth to exhort people to flye from these lusts whereunto they are most subject themselves may not the people justly say to them Physitian heale thy selfe and take out the beame first out of thine owne eye Quest What time should a man enter into the Ministery Answ We cannot prescribe a certaine time for some are sooner gifted then others Object But Christ who disputed with the Doctors of the Law when he was but twelve yeares of age yet he entred not into his Ministerie untill he was thirty yeares of age therefore it may seeme that none should be admitted before that time Answ Christ entred not into his Ministery until he was thirty yeares of age according to the Leviticall Law for it behoved him to fulfill all righteousnesse this was not a morall precept but a ceremoniall for it was changed Numb 4 3. they entred to their full ministery at thirty but Num. 8.24 he appointed them to enter at twenty and five for the beginning of their ministery but they entred not to their full ministery untill they were full thirty and they served untill they were fifty but in Davias time they began at twenty 1 Chro. 23.24 The sonnes of Levi did the worke of the service of the house of the Lord from the age of twenty yeares and upward and 2 Chron. 31.17 in Hezekiahs dayes and so in the dayes of Ezra from twenty yeares old and upward Ezra chap. 3. vers .. 8. Some may be ripe Almonds now when they are sixe and twenty or eight and twenty and some scarce when they are thirty therefore there cannnot be a certaine time determined when they shall enter but this is left to the tryall and discretion of the Church the determination of the Canon Law who concludeth absolutely that they should be thirty before they enter seemeth to Iudaize in this The Levites when they entred on their ministery they were thirty yeares before they entred because their ministery was a laborious and a painefull service and therefore required full bodily strength and so they gave up their ministery when they were fifty but the ministery now is not such a bodily service and therefore requireth not such bodily strength now the souldiers when they went to warre were admitted when they were but twenty yeares of age but the Levites not untill they were thirty there is both strength and wisedome required in the warres as Solomon saith Prov. 24.6 strength in the souldiers and wisedome in the governors but in the Levites and Priests there was both wisedome and strength required strength without wisedome before they be thirty and wisedome without strength after they are fifty So knowledge and sanctification are requisite in those who are to enter on this Holy calling knowledge without sanctification is like wine that runnes in a mans head and makes him giddy sanctification without knowledge turnes into blind zeale and therefore they are to be joyned together in those who are Preachers as strength and wisedome was in the Priests The Almonds rod brought forth buds and blossomes The Lord taught Aaron by this although hee was weake and old himselfe yet his posterite should not faile he was fourescore and sixe yeares of age now yet to let him understand of a succession he makes his rod to bud and it continued in his posterity for sixty and three Highpriests The Priesthood was entailed to Levi when they were chosen in the place of the first borne and againe when they killed their brethren for the worshipping of the golden Calfe it was promised them anew againe and when Phinehas killed Zimri and Cozbi the promise was renued to him What needed a new promise to be made to Phinehas of the Priesthood seeing it was due to him by the Law Quest and by succession This new promise secured him in the Priesthood Answ that hee should out-live his father and serve in the Priest-hood himselfe Nadab and Abihu were killed before their father dyed againe this promise assured him that it should continue in his famile But the Priesthood was soone