14.23 Whatsoever is not of faith is sinne that is whatsoever he doth against his conscience in that he sinneth Conscientia recta Conscientia erronea Conscientia dubia Conscientia probabilis Conscientia scrupulosa This conscience is eyther a good conscience a bad conscience a doubting conscience a probable conscience or a scrupulous conscience A good conscience is that which is well informed and concludeth rightly A bad conscience is that which is wrongly informed and concludeth falsly A doubtfull conscience is that which neyther doth assent nor dissent and therefore concludeth nothing A probable conscience is that which concludeth as it thinketh upon probable and good reasons And a scrupulous conscience is that which concludeth but with some feare or doubting which troubleth the minde Let us take but this one example for all in the case of eating of meate A difference betweene these sorts of conscience The good conscience saith To the pure all things are pure and therefore I may eate of this meate the bad conscience of the Iew saith Touch not taste not handle not therefore I will eate none of this because it is uncleane The doubtfull conscience doubteth whether hee may eate of it Rom. 14.23 but doth not fully conclude with the Iew that he may not eate of it The probable conscience is this which upon probable grounds concludeth to eate of it In Corinth some doubted whether they might eate of flesh sold in the Shambles 1 Cor. 10. because perhaps they might light upon that in the Market whereof the other part was sacrificed to Idols but the probable conscience concludeth to eate of it because in the Shambles it hath no relation to the Idoll and it knoweth by all probability that the rest of it was not sacrificed to Idols but that the Priest got the rest for his portion he seeth others who are men of a good conscience eate of such and upon these probable grounds he eateth of it The scrupulous conscience is this which inclineth to eate but with feare and greefe to his minde when he eateth it The light in the conscience since the fall maketh not up this good conscience The light of nature since the fall maketh not up a good conscience but it maketh this ill conscience and it troubleth the scrupulous conscience and this doubtfull conscience When the bad conscience excuseth or accuseth falsely This bad conscience it excuseth or accuseth it excuseth an unregenerat man falsly when he heareth the curses of the Law and blesseth himselfe in the meanetime Deut. 29.19 Ioh. 16.2 Secondly it excuseth him falsely when he assenteth to the principles in generall but when he commeth to the particular application he concludeth not rightly When the Husbandmen killed the Lord of the Vineyard Christ asked of the Iewes what should become of these Husbandmen Matth. 21.41 they answered he will destroy these wicked men but Luk. 20.16 when they consider this that the matter touched them more nearely then they sayd God forebid The thing which they assented to in the generall they shune it in particular as if they should say we are no such men and wee hope that God will not so deale with us So when it accuseth for the breach of any superstitious ceremonie as it did the superstitious Philistims if they did but tread upon the Threshold of the Doore where Dagon breake his necke 1 Sam. 4.5 So a bad conscience accuseth a man truly sometimes as Eccles 7.22 for oftentimes also thine owne heart knoweth that thou thy selfe hast cursed others The conscience is Gods herauld The conscience bindeth as the Lords deputie the conscience may be compared to the Kings Herauld The Herauld intimateth to the Subjects the Kings lawes When they are intimated the Subjects are bound to obedience but if the Herauld should make intimation of that which were not the Kings Law unto the Subjects yet they are to give obedience to it untill they know the contrary so a man is bound to obey his conscience that is to doe nothing contrary to it although it intimate a falsehood unto him Quest How can an evill conscience binde a man to that which is evill it being Gods Deputie and God can binde no man to doe evill It bindeth him not simply to doe the evill Answ but it bindeth him to doe nothing against it God cannot bind a man so but he simply bindeth him alwayes to doe right because he cannot erre judging that to be done which is not to be done as the conscience doth When a good conscience doth bind a man Quest and when an evill conscience doth binde a man what is the difference betweene these two sorts of binding A good conscience bindeth a man for ever Answ but a bad conscience bindeth not for ever but onely so long as he taketh it to be a good conscience he is bound to doe nothing against his conscience albeit it be erroneous but he is bound to search the truth and then to lay aside this erroneous conscience So out of these principles naturally bred in the heart A difference betweene the law of nature and the lawes of nations arise all these lawes which are written in the heart and they differ from the lawes of nations or municipall lawes of countries Esay 24.5 saith they have transgressed the lawes changed the ordinances and broken the everlasting covenant they have transgressed the Lawes that is the municipall Lawes of the common-wealth they have changed the ordinances that is these things wherein all nations agree as not to doe wrong to strangers to embassadours and such A greater sinne to breake the law of nature than the law of nations and then he commeth to the greatest of all they have broken the everlasting covenant that is the law of nature it is lesse to breake a municipall law than the law of nations or it is lesse to transgresse the law of nations than to violate the Law of nature for this Law is that light which lightneth every man that commeth into the world Ioh. 1.9 A man by this naturall knowledge Naturall light cannot bring a man to the knowledge of his owne salvation cannot be brought to the knowledge of his salvattion therefore the Law must be written anew againe in his heart It is a strange position of Clemens Alexandrinus who holdeth that there was alia justitia secundùm legem naturae alia secundùm legem Mosis Strom. cap. 6. 7. et alia secundùm Christum and hee calleth these two first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or degrees to leade to Christ and as the Law led the Iewes to Christ so did philosophy leade the Greekes and hence he concludeth that the good men amongst the Heathen were saved or at least had some steps to salvation Conclusion The conclusion of this is seeing the conscience is so obscured and corrupted through the fall we must labour to reduce it to the first estate againe When a compasse is out of frame
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
returned were marked 150. when they went to the warres 156. their Generall 162 their marching 163. who were discharged from the warres 164. 165. how they comforted the Souldiers before they joyned battaile 167. their Colours 162. their Ensignes and Motto's ibid. what they did when they were at the shock of the battell 167. Whipping a punishment amongst the Iewes 138. the manner of their whipping 139. not whipt thrice for one fault ibid. it was not a disgrace amongst the Iewes 140. the spirituall use of it ibid Widow why called emptie and dumbe 81. of the Prophets widow ibid. Oppression of the widow a grievous sinne 83. Witnesses the chiefe part in Iudgement depended on them 75. not to proceede without witnesses 76. a faithfull witnesse what ibid. Wiues not to be multiplied 26. the Iewes restraint in multiplying wiues ibid Y Yere divided into foure seasons 89. Leap-yeare what 101. AN EXPLICATION OF THE IVDICIALL LAWES OF MOSES As they are annexed to the Morall and Ceremoniall Lawes Of the Iudiciall Lawes in generall SALOMON the Preacher Eccles 4.12 saith that a threefold Cord is not quickly broken The LORD gaue his people three sorts of Lawes as three Cords to binde them and to keepe them in obedience God gaue his Morall Iudiciall and Ceremoniall Law to his people as a threefold Cord. The first was his morall Law which was properly called his Law Deut. 6.1 Secondly he gaue them his Ceremoniall Lawes which are called his Statutes and Decrees Exod. 12.24 And thirdly his Iudgements which were the Iudiciall Lawes Mal. 4.4 Deut. 24.17 These Iudiciall Lawes were Determinations of the Morall Law The Iudiciall Law what A Determination is either Iuris divini or Humani these Determinations in Moses judiciall Lawes are divini juris Determinatio Iuris divini Iuris humani therefore they had greater force to binde the Iewes than any municipall Law hath to binde the Subjects now in respect they were given by God himselfe and these Lawes of men which draw nearest to them in equitie are most perfect although particularly they cannot be fitted to every Nation no more than a shooe of one measure can serue for every foote The second sort of Determination is Iuris humani when men determinate where there is no expresse commandement of God as concerning circumstances time places persons and such God commandeth in his law that they should pay their first fruits but he determineth not how much they should pay of their first fruits then the Priests come in with their humane determination that the most shall giue no more than one of fiftie and the least shall giue no lesse than one of sixtie Simile When the Israelites were travelling in the Wildernesse they had the Cloud to direct them by day and the pillar of fire to direct them by night yet they desired Iethro to be eyes to them Num. 10.31 What neede had they of Iethro to be eyes to them seeing they had the Cloud by day and the pillar of fire by night Iethro was a guide to them to shew them the particular places and wayes in the Wildernesse as the Cloud and the pillar were their guide to direct them to Canaan So humane Determinations and Lawes are but guides in particular circumstances A comparison betwixt Humane Lawes and Moses Iudiciall Lawes Humane Lawes they command they forbid and sometimes they permit and lastly they punish so yee shall see all these foure in Moses Iudiciall Law First his Iudiciall Lawes doe command but they command the outward man onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iguca lex and here Moses speaketh to them but as a Iudge and they differ from that fierie Law the morall Law that searcheth and peirceth into the heart Deut. 33.2 Secondly Humane Lawes doe prohibite and forbid so doe these Iudiciall Lawes and there are moe of them which are Negatiues than Affirmatiues to shew us the perverse nature of man Thirdly Why Moses Iudiciall Lawes permit many things Humane Lawes giue way and permit something for the eschewing of greater evill so doth Moses Iudiciall Law Levit. 27.10 When a man offered a Beast vnto the Lord which he had vowed he might not change a good for a bad or a bad for a good this was commanded onely for eschewing of greater evill for if it had beene lawfull to change once a good in place of a bad one then they would haue come quickly to this to haue changed a bad for a good So this Law permitted divorcement for the hardnesse of the peoples hearts and for the eschewing of greater inconvenience least hard-hearted men should haue killed their wiues Fourthly The punishments of the Iudiciall Law alterable the punishments inflicted by humane lawes are alterable so were the punishments in Moses Iudiciall Law therefore the Iewes say of them ascendunt descendunt which they vnderstand not of the greatest and highest transgressions but of the middle sort of transgressions which praecepta media their middle Precepts did forbid Example Ex. 22. If a man kept a pushing Oxe knowing that he were wont to push if he kill a man then the Law ordaineth that the man shall die or else to redeeme himselfe with a summe of money here the Law ascended or descended but if a man had wilfully killed a man that was praeceptum grave the punishment neither ascended nor descended but he was to die the death The Scripture compareth the morall Law to a prison Gal. 3.22 the Ceremoniall Law to a second Ward and these Iudiciall Lawes to a Iailor to keepe the transgressors in close prison that none of them breake out CHAPTER I. That Kingly Government is the best Government IVDG 17.6 In those dayes there was no King in Israel but every man did that which was good in his owne eyes IN government there are fiue things to be considered first potestas secondly ordo thirdly modus fourthly titulus and fiftly vsus Fiue things in Government First there must be a power to exercise government secondly order that some command and some obey some to be superiors and some to be inferiors thirdly the manner whether the governement be Monarchicall by one or Aristocraticall by moe fourthly the title whether it be by Succession or Election and last the vse how they exercise this Authoritie What things essentiall and what accidentall in Government That there should be a power and order in Government these two are essentiall in all Governments no Government can stand without these two but the manner whether it be by one or by moe and the title whether it be by Succession or Election and the vse whether they governe well or not these three are but accidentall in Government Monarchicall the best Government Of these two sorts of Government Monarchicall is the best Their reasons who hold Aristocraticall Government to be the best Levi ben Gerson vpon the 1 Sam. 8. holdeth that Aristocraticall Government is best and to be
least sparkle of goodnesse Reason 2 Secondly He will take your Cerem not onely your Vines but also your Vineyards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ahab tooke Naboths Vineyard whereas David bought from Aranna the Iebusite the ground to build the Temple on Reason 3 Thirdly He will take their tithes either he will take these tithes from the Priests and that had beene sacriledge or else he will tithe the people over againe and that had beene too hard a burden for them Reason 4 Fourthly He will make your young men slaues and your young women drudges The Kings of Israel made no free men slaues but the good Kings of Israel never did so they set not the Israelites to any servile worke 2 Chron. 2 17. And Salomon set the Israelites to be overseers over the worke of the Temple but he set Strangers to doe the servile workes When the Holy Ghost describeth a good King he calleth him Nadibh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bountifull â—ord Luk. 22. Quest In what Kings were these punishments accomplished Answ The Iewes hold that they were not all accomplished in one King some of them were accomplished in Rehoboam 1 King 12.16 some of them in Ahab 1 King 21. and some in Omri Micah 6.16 Conclusion The Conclusion of this is a good King seeketh not theirs but them therefore good subjects should answer as an Echo We and ours are thine and the good King or Nadibb will answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps à munificentia et liberalitate fic dictus I and mine shall be ever for you my people When the Master sendeth his servant away with his reward and the servant doth his dutie faithfully then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20.2 CHAPTER V. A Difference betwixt the Election of Saul and the Election of David 1 SAM 13.14 The Lord hath sought him a man after his owne heart FIrst Saul was chosen but out of the tribe of Benjamin but David out of the tribe of Iuda and the Kingdome was intailed to him and his posteritie but not to the posteritie of Saul In Christs genealogie none is called a King but David onely Saul was chosen by lot David immediately Secondly Saul was chosen by lot but David more immediately by God and even as Matthias when he was chosen by lot his calling was not so solemne as Pauls was so neither was the calling of Saul so solemne as was the calling of David Non tam misit Deus Saulum quà m permisit populo Thirdly when he speaketh of David he saith 1 Sam. 13.14 Quaesivi Bikkesh est diligenter inquirere Cant. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter inquirere Exod. 4.19 2 Sam. 22.33 And he was as glad in finding of him as the Widow was when shee found her groat who called in her neighbours to rejoyce with her when she had found it Luk. 16.9 Fourthly Quaesivi mihi est dativus Commodi Zach. 9.9 Mihi est dativus commodi id est in commodum meum Behold thy King commeth unto thee that is for thy profit and benefit So David was the King that would serue for the Lords glory Fiftly he chose David according to his owne heart this was verbum amoris and there was great similitude betwixt Davids heart and Gods owne heart The Iewes obserue concerning David that when he had sinned in numbring of the people God said to the Prophet Goe tell David 2 Sam. 24.12 1 Chron. 21.10 How the Lord calleth David his servant Giving him no other title but David as Kimchi marketh upon that place but when he had a purpose to build a house for the Lord then he said Goe tell my servant David 2 Sam. 7.5 1 Chron. 17.4 Shewing what account he maketh of such and how acceptable men are to him when they seeke his glory and the good of his Church So when the people had committed Idolatry the Lord calleth them Moses people Goe get thee downe Why God called the Israelites Moses people for thy people which thou broughtst out of Aegypt haue corrupted themselues Exod. 32.7 He calleth them not my people because they were blotted with such a blot as was not to be found in his children Deut. 32.5 Now because David was a King fit for Gods worship see how friendly he speakes of him I haue sought to me a man that is an excellent man Sixtly according to my heart God chose not David for his stature I made not choise of him for his comely stature as the people made choise of Saul but I chose him because he was a man according to mine owne heart The Conclusion of this is 1 Sam. 16.7 Conclusion a man judgeth according to his eyes but the Lord looketh to the heart the Lord hath not eyes of flesh Carneos habire oculos quid Iob 10.4 That is he looketh not to outward qualities as men doe but his eyes peirce into the heart and he made choise of David because he saw his heart was upright The heart of the Prince is the object of the eye of God CHAPTER VI. Of the anoynting of their Kings and whether the Kings and Priests were anoynted with the same Oyle or not PSAL. 89.27 I haue found David my servant with my holy Oyle haue I anointed him How the anointing of the Kings and Priests pertaineth to the Iudiciall Law ALthough the anointing of the Kings and Priests was a thing ceremoniall under the Law yet thus farre it falleth under the Iudiciall Law first what Kings and their sonnes succeeding them were anointed secondly whether the Priests and the Kings were anointed with the same Oyle or not There were three sorts of persons anointed under the Law Kings Priests and Prophets All the Priests at the first were anointed All the Priests were anointed at the first both the high Priests and the inferior Priests Levit. 8. but afterwards onely the high Priest was anointed and his sonnes after him Levit. 6.21 21.10 16.32 therefore he was called the anointed of the Lord. How the Priest was anointed The Priest when he was anointed first he was anointed with Oyle secondly sprinkled with bloud and thirdly with bloud and oyle Levit. 8. The first was upon his head the second upon his flesh and the third upon his garments So the King was anointed What Kings were anointed but the Kings sonne was not anointed if his father was anointed before him one anointing served for both because the Kingdome is the Kings inheritance for ever Deut. 17.20 But if there had beene a sedition they did anoint him to pacifie the people and settle the sedition and to make knowne who was the right King as Salomon was anointed Maymont in his Treatise of the Implements of the Sanctuary cap. 1. sect 4. because of the sedition of Adonijah 1 King 1. and Ioash because of Athalia 2 King 11. and Ioahaz
the hearts of the Gergesites from Christ by drowning of their swine and the reason wherefore he delighteth to dwell in no other creature but man is because there is no visible creature that can commit sinne but man where there is not a Law there is no transgression for sinne is the transgression of the Law Rom. 4.15 but no Law is given to any visible creature but onely to man This should be a great motiue to humble man A motiue to humilitie when he seeth such a great change that he who was the Temple of the holy Ghost should now become a cage for uncleane spirits and to make the house of God a den of theeues Mat. 21.13 Was not this a great change when a mans house in which he dwelt was made a dunghill Ezra 6.11 But this is a farre greater change when man who should be the Temple of the holy Ghost is made a receptacle for uncleane Devils it was a great change in Naomi when her beautie was changed into bitternes and when the Nazarites that were whiter than the snow became blacke like the cole Lament 4.8 and when Nebuchadnezzar who was a mightie King became a beast Dan. 4.33 but those changes were nothing to this change when man who was the Temple of the holy Ghost should become the cage of uncleane Devils When the uncleane spirit is gone out of a man Whether did Satan goe out willingly here Quest or was he cast out by force He was cast out by force here Answ he goeth not out willingly but by collusion this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan goeth not out willingly by force to cast him out Satan doth not cast out Satan but when the Lord casteth him out by his power then he is cast out by force Whether is this gift in the Church now or not Quest to cast out Satan Answ This extraordinary gift to compell Satan to goe out of a man is not in the Church now we haue prayer and fasting now desiring the Lord to cast him out Mat. 17.21 but to charge him to goe out or to conjure him the Church hath no such power Not lawfull to use the signe when the thing signified is not to use the signe when the thing signified is not this is a great abuse if the high Priest under the Law should haue put in two counterfeit stones in the brestplate when there was neither Vrim nor Thummim and promised by them to haue the Lord to answere him had not this beene a delusion so for men now to use the words of authority to charge Satan to goe out when this power is not in the Church this is but a delusion the Church hath power now by excommunication to giue over wicked men into the hands of Satan but yet they become not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really possessed as it was in the Primitiue Church So the Church now hath power to pray to God for the delivery of the partie but they haue not power with authoritie to charge the uncleane spirit the Church in her infancie had some extraordinary gifts which are now ceased as to speake tongues to cure the sicke to cast out Devils and to kill as Peter did Ananias and Saphira Act. 5.5 to strike blind as Paul did Elymas the sorcerer Act. 13.11 God never withdrawes from hi◠Church gifts which are simply good Those gifts which are the best gifts God never withdraweth them from his Church altogether but other gifts which are not simply the best gifts he withdraweth them example to speake diverse Languages was a gift profitable for the planting of the Church at the first but yet it was not simplie necessary Paul said he had rather speake fiue words in a knowne tongue than ten thousand words in an unknowne tongue 1 Cor. 14.19 Those gifts which are most excellent and simply necessary in the Church he taketh not away I shew unto you a more excellent way 1 Cor. 12.31 And the Lord hath turned these gifts into more excellent gifts Ioh. 14.12 He that beleeveth in me the workes that I doe shall he doe also and greater workes than these shall he doe When Christ was here bodily present with his Disciples his bodily presence was not so comfortable to them as his spirituall presence so when he was present by miracles signes and wonders in the Primitiue Church this was but a bodily presence in respect of his spirituall presence with us now when the LORD wrought these miracles then it was either to convict the Infidels or to strengthen the faith of the weak ones these miracles were signes not to them that beleeue Why miracles were wrought but to them that beleeue not 1 Cor. 14.22 When Paul healed the father of Publius the Consull of a Fever he healed him by a miracle and made him presently to arise Act. 28.8 but he healed not Timothy that way but seemeth rather to play the Physitian to him bidding him drinke no longer water but wine 1 Tim. 5.23 What was the reason of this Timothy beleeved therefore he needed not a miracle but the father of Publius beleeved not he was an Infidell as yet and therefore a miracle was more necessary for him He walketh through dry places That is he counteth all other places but deserts in respect of his former habitation Seeking rest and findeth none Satan hath three places Three places of Satan first his place of pleasure secondly his place of wandring and thirdly his place of torment his place of pleasure is an uncleane soule in which he delighteth to wallow his place of wandring is when he goeth about compassing the earth too fro seeking whom he may devout and his place of torment is hell Satan is tormented now when he is in his place of pleasure and in his place of wandring but his full torment is not come Art thou come hither to torment us before the time Mat. 8.29 The childe of God hath three places So the childe of God hath three places his place of pleasure as Psal 84.1 How amiable are thy Tabernacles O Lord of Hosts my soule longeth yea even fainteth for the Courts of the Lord so he hath his place of griefe Woe is me that I sojourne in Mesech that I dwell in the Tents of Kedar Psal 120.5 and he hath his place of joy in the Heavens The spirits haue their rest And findeth none Spirits haue their rest they are not like quick-silver which hath principium motus in se sed non quietis but they haue principium motus quietis the soule resteth when it is delighted as the bodie resteth when it lyeth or sitteth Satans rest is sinne but this is a restlesse rest the true rest of the soule is God onely When the soule resteth therefore David said returne my soule to thy rest Psal 116.7 When the soule is not set upon God the right object Simile then it is extra centrum and as the Needle
when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid. Defect threefold 117. Divinitie compared to manna 1 the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid with morall philosophie ibid and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5. the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174. that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43 Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more excellent 8. Moses law divided in three parts 164. in fiftie two sections 175. read once in the yeare by the Iewes ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations 39. the breach of the law of nature worse then of the law of nations ibid. the law perpetuall where the reason of it is perpetuall 41. M Manna the bread of angells 2. it resembleth divinitie ibid. Mary and Martha resemble the naturall and spirituall life Moses came nearest to Adams knowledge of gods attributes 28. N Names fitted to the creatures at the beginning 30. names given to creatures at the beginning which are not â—ound now in the scriptures ibid. many names in the scripture which are not Hebrew names 97. proper names of the Chaldeans Persians and Assyrians 98. Nathan wrote vntill the death of Salomon 121. O Obscuritie three fold 80. Order foure fold 82. order of the Evangelists 83. P Paraphrase what 158. Paraphrases of the Iewes how many 159. Blasphemous to be detested ibid. ridiculous to be rejected 160. paraphrases clearing the Text are to bee admitted 161. Parashah mistaken 174. division in parashoth most ancient 145. parashoth divided three wayes 173 how they distinguished the parashoth ibid. divided according to these who read them 176. Points not from the beginning 124. the Samaritan Copie hath not the Points ibid. they were not with the letters in the dayes of the Seventy ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid they are sometimes put in the text and the letters in the margent 128. poynts ommitted in some words 129. Present a thing present foure ways 181 Christ how present in the Sacrament Priest asked counsell for the people 54 wherein hee might erre 57. Prophets understood what they prophesied 47. their prophesies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophesie by habite 67. they erred not writing the scriptures 68. assisted by the spirit three wayes 72. difference betwixt them and other prophets 68. betwixt them and the Sybils 73. they were the mouth of god 68. they are called the men of the spirit 71. the lord spake in them 57. they wrote not with paine and studie 74. some things written by them not as they were prophets 120. why called the first prophets 164. why the latter ibid. the small prophets cited as one 165. Prophesie how long it endured 55 bestowed anew againe ibid. some prophesies not written 122. Psalmes divided in five bookes 166. psalmes written historically or prophetically 167. the authors of them 166. their inscriptions in generall 168 in particular ibid. some inscriptions are Notes of musicke 170. some instruments of musicke ibid. the diverse times when they were sung ibid. divided according to their subiect ibid. some alphabeticall 171. psalmes of degrees 169. the five last psalmes begin and end with halleluiah 172. Ptolomeus procured not the translation of the Seventy 144. his life 146. R Reading the marginall and line reading 127. marginall and line reading both put in the Text by interpreters 128. diverse readings make not up diverse senses Reason not a judge in matter divine not to be secluded from divinitie ib. she must not transcend her limits 14. Revelation two fold 49. how god revealed himselfe to his church 44. S Solomon compared with Adam 28. he was a holy man 72. his writings not profitable for the whole Church perished 121.
of the creatures that he gave them fit names in the Hebrew expressing their natures he was a good nomenclator to give every thing the right name Plato in Cratillo sheweth that he who giveth the right name to a thing must know the nature of it very well but since the fall men impose wrong names to things as they call light darknesse and darknesse light To what things Adam gave names and to what he gave no names When hee gave names to the creatures hee gave not names to these creatures in particular that had not principium individuationis in se and which differed not something in subsistence from others as all hearbes of the same kind and trees and stones of the same kind he gave not a name to every one of them in particular but gave one name to them all of the same kind but these who differed not in essence but in the manner of their subsisting to these he gave diverse names as hee called himselfe Adam and his wife Eve Adam gave names to many things which are not found now in the Scripture And wee are to observe that there are many names which Adam gave to the creatures in the first imposition which are not found in the Scriptures now the Elephant the greatest beast upon the earth yet it hath no proper name given to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens eboris compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebur in the Scripture it is called Behemoth Iob 40.15 and the teeth of the Elephant are called Shenhabbim the teeth of Ivorie but not the teeth of the Elephant and usually the Scripture expresseth onely the word teeth as 1 King 10.18 he made a Throne of teeth but not of the teeth of the Elephant because the Elephant was not so knowne to the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornua dentis Ezek. 27. therefore the Scripture doth onely circumscribe this beast and the hornes of it but Adam gave the greatest beast a proper name when he imposed names to the beasts Adam gave proper namer to the creatures When Adam imposed names to the beasts he imposed proper names to them not circumscribing them as the Scripture doth now for our capacity example Shemamith with the hands of it takes hold on kings houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seemeth to be Simia and Solomon sent for such 1 King 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this word is a hard word to be understood and may signifie eyther a Spyder weaving with her hands or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monkie with a long tayle for kings are delighted in their palaces with such when they see them hung by the hands because wee cannot take up the nature of this beast by the name alone therefore the Scriptures by the effects and properties of it describeth it more at large for our capacity but Adam at the first imposed the simple name Names which Adam gave were perfect names These names which Adam gave to the beasts at the first were most perfect names therefore yee shall see other languages to keepe some footesteppe still of the first imposition as 1 King 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tukkijm are called Peacoks the Talmud calleth it Tabhas the Arabick called it Taus and the Latine Pavo David came nearest to Adam in prudencie A comparison betwixt David and Adam for although he was not so wise as Salomon yet erat prudentior Salomone he was more prudent than Salomon therefore the woman of Tekoah sayd to him Thou art wise as an Angell of God 2 Sam. 14.20 The Lord asked the king of Tyrus if he could march Daniel in wisedome Ezek. 28.3 A comparison betwixt Adam and Daniel Behold thou art wiser than Daniel there is no secret that they can hide from thee Daniel exceeded all the Chaldeans in wisedome and the Chaldeans exceeded the Tyrians therefore Daniel farre exceeded all the Tyrians but yet if we will compare Daniels wisedome with the wisedome of Salomon it will come farre short for Salomon exceeded all the children of the East in wisedome and came nearest to Adams knowledge no sort of wisedome was hid from Salomon Daniel onely exceeded in interpreting of secrets and heavenly visions Ioseph came nearest to him in oeconomie Psal 105.22 A comparison betwixt Ioseph and Adam he exceeded the Princes of Egypt in wisedome taught their senators A companion betwixt the first Adam and the second Adam Christ Iesus Christ the second Adam the personall wisedome of God his Father farre excelled Salomon here is a greater than Salomon Iesus Christ the second Adam as he excelled Salomon farre so did he the first Adam in wisedome Psal 45.2 Thou art fairer than the Children of men in the originall it is Iophjaphitha which the Hebrews doubling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse the great beauty that was in him and sometimes it is put in two words as Ier. 46. gnegla jephe pija 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is very faire Christ the second Adam in outward beauty exceeded not Non erat decor in facie ejus He had no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Esay 53.2 but in inward wisedome and grace he was fairer than the Sonnes of men and excelled the first Adam Conclusion The conclusion of this is Adam having such measure of knowledge before his fall what great presumption was it in him to presume above that which was revealed unto him Let us be content not to be wise above that which is written 1 Cor. 4.6 and let us remember that saying of Augustine Multi propter arborem scientiae amittunt arborem vitae EXERCITAT V. How the Law is said to be written in the heart of man after the fall Rom 2.15 Which shew the worke of the Law written in the hearts FIrst let us enquire how these first Principles which are called primo-prima are made up in the hearts of man Secondly how these secundo-prima principia are deduced out of these And thirdly how these principia make up this which wee call Conscience and lastly we shall shew that man by this naturall knowledge ingraft in his heart cannot come to the true and saving knowledge of God These first Principles are made up after this manner The Lord hath put two faculties into the Soule one which we call speculative in the understanding and another which we call a practik facultie in the will to prosecute these things which the understanding sheweth to her God hath placed first the speculative in the understanding that it might follow that eternall reason that is in Gods Law for as it is the perfection of Art to imitate nature so it is the perfection of nature to imitate this eternall reason which is Gods Law Then he hath placed the will into the soule of man to prosecute those things which the understanding the speculative
Cetubhim which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings all the Scriptures are holy writings but usually these that were not confirmed by Vrim and Thummim are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets are divided in Rishonim Acharonim the former and the Latter the former Prophets are Ioshua Iudges 1 Samuel 2 Samuel 1 Kings and 2 Kings They are called the former Prophets because they intreat of the historie past and present Act. 3.24 Yea and all the Prophets from Samuel and those that follow after Samuel is sayd to be the first of the Prophets therefore Iere. 15.1 Though Moses and Samuel stood before me Samuel is the first of the Prophets then it is most probable that he wrote the bookes of Ioshua and Iudges Ioshua is the first in order of the Prophets therefore the Haptorath which is set upon it is called Haphtorah laetitiae legis They were glad when they ended the Law and began the Prophets But Samuel seemeth to bee the writer of this booke Others call them the first Prophets because they saw the first Temple and they call them the latter Prophets because they prophesied in the time of the second Temple as Haggai Malachi Zacharie But they are all rather to bee called Acharonim latter Prophets because they foretell things to come and they are divided into the great Prophets and into the small The great Prophets are Isaiah Ieremiah Ezekiel and Daniel The latter Prophets are called Teresar pro Tere gnasar that is two and ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duodecem and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Testimonie cited by Matthew cap. 2.23 That it might be fulfilled which was spoken by the Prophets This Testimonie is found but in one of the Small prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is said to bee spoken by the Prophets and they gave this to be the reason because all these Twelve small Prophets were joyned in one booke The Conclusion of this is Conclusion First the Lord hath summed up all that he requireth of us in one word Love Rom. 13 10. Love is the fulfilling of the Law Then hee hath enlarged this word in two Mat. 22.37 Thou shalt love the Lord thy God with all thine heart and thou shalt love thy Neighbour as thy selfe Thirdly hee hath enlarged these two into ten words Deut. 10.4 And hee wrote on the Tables the ten words Fourthly hee hath enlarged them into Moses and the Prophets Mat. 22.40 On these two Commandements hang all the Law and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent even as wee hang a thing upon a Naile Esay 22.23 So the Law and the Prophets hang upon these two EXERCITAT XVII Of the Division of the Psalmes Act. 13.33 As it is also written in the second Psalme Thou art my Sonne this day have I begotten thee THe Psalmes are divided in five bookes as the five Bookes of Moses and the five Bookes joyned together called Quinque volumina as Canticles Ruth Lamentations Ecclesiastes and Esther The first booke of the Psalmes endeth with the 41. Psalme The second endeth with the 72 Psalme The third with the 89. The fourth with the 106. The fift with the 150. Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these bookes end with the same words Baruch Iehova Elohe Iisrael mehagnolam vegnad hagnolam Amen veamen Blessed bee the Lord God of Israel from Everlasting to Everlasting Amen Amen Psal 41.13 so the rest of the bookes for the most part end thus And hence wee may gather that this verse was added by him who set the Psalmes in order and not by those who wrote the rest of the Psalmes This may appeare by the conclusion of Davids Psalme of thankesgiving 1 Chro. 16.36 That they have borrowed their conclusion at the end of every booke from the conclusion of this Psalme David wrote the first two bookes of the Psalmes and set them in order The first two bookes were written by David and they end thus So end the Prayers of David the Sonne of Iâ—ffe Psal 27.30 That is here end the Psalmes which were both written and set in order by David The other three bookes were written by diverse Authors as by David Asaph the sonnes of Korah Ieduthun Moses Heman the Ezrite and when the writer of the Psalme is not set downe the Iewes hold that hee who wrote the former wrote that Psalme also Asaph wrote thirteene Psalmes Leasaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed is somtimes a note of the genitive case and sometimes of the Dative case ל Aliquando est nota Genitivs aliquando Dativi and therefore some have interpreted the word Mizmor leasaph a Psalme dedicat to Asaph to be sung be him but it should be Translated a Psalme of Asaph for Asaph was a Prophet 2 Chron. 39.30 Moreover Hezekiah and the Princes commanded the Levites to sing praises unto the Lord with the words of David and Asaph the Seer And the style of Asaph is harder then the Style of David The second who wrote these Psalmes were the Sonnes of Korah and they wrote ten in number The sonne of Korah wrote some of the Psalmes the posteritie of Korah died not in the rebellion with their Father Num. 26.11 Some of his posteritie wrote before the captivitie and foretold of the captivitie as the Psal 73 74. And some of them when they were in the captivitie So some when they were returning from the captivitie as 66. Some after they were returned as 85. and 147. So Moses wrote a Psalme of the shortnesse of the life of man Moyses wrote a Psalme this Psalme was written when they were in the Wildernesse and yet it was not registred in the Canon till after the captivitie Thus we see the watchfull eye of God that had a care to preserve these bookes which were to bee insert in the Canon that none of them should perish So these Psalmes which were written by Ieduthun and by Ethan the Ezrite who were of the posterity of the Levites Ieduthun and Ethan wrote some of the Psalmes The Levites dutie was to teach the People and so the Lord made those Levites teachers of the people by their songs Of the inscriptions of the Psalmes THe Psalmes generally are intituled Tehilim praises because the most of them are songes of prayse The generall inscription of the Psalmes is Tehilim therefore the whole are so called The particular Inscriptions of them are eyther easily understood or hardly to be understood at all The inscriptions easie to bee understood are these First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamnatzeahh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the chiefe Musitian The singers were divided into so many orders and every one sang according to their courses and when it befell the chiefe Musitian to sing then he caused to sing this Psalme committed to him The next title is Maschil a Psalme for instruction These were Psalmes which