Hivites and Iebusites which were not of the children of Israel their children which were left after them in the land The Canaanites were bond-slaues to Salomon whom the children of Israel also were not able utterly to destroy upon those did Salomon levie a tribute of bond service unto this day And it was the people of the seven Nations who hardned their hearts with whom Ioshua tooke not peace Iosh 11.19.20 When the Gibeonites came to Ioshua if they had told him the truth that they were a people that dwelt amongst them and that they came not from a farre Countrey but were Canaanites indeede and came to seeke their peace which they did not for feare then Ioshua was bound to haue spared their liues upon their submission and whereas the men of Israel said then Peradventure yee dwell among us and how shall wee make a league with you Iosh 9.7 The meaning is we cannot make sociale faedus vobiscum but onely deditionis that is Faedus Sociale Deditionis we cannot make a covenant or league of mutual friendship with you but wee may take you as servants and slaues if ye submit your selues Ioshua might make a league of peace with the Canaanites but not of mutuall friendship and if it had beene simply unlawfull to haue made any sort of league with the Canaanites then the posteritie of Saul would not haue beene punished for the breach of this oath Ambrose saith well Pacem quam dederant non censuerant revocandam quia firmata erat sacramenti religione nedum alieni perfidiam arguat suam fidem solveret that is they held that it was not lawfull to break the oath that was made least finding fault with other mens falshood he should become perjured himselfe Ioshua a type of Christ Ioshua was a type of Christ as Ioshua sent messengers to the Canaanites to receiue either peace or warre so the Lord hath sent his Faeciales into the world to bid them either receiue peace or warre Rahâ—b a type of the Church and as Rahab held out a red threed to be a signe that whosoever remained in her house should be saued and they who went out of it should be killed so there is no salvation to those who are without the Church which is marked with the bloud of Christ Act. 2.47 Rahab being the first fruits of the Gentiles implied that the Gentiles should be received into the Church and be saved CHAPTER X. Whether the Kingdome of Iudah or Israel were the best Government IT may seeme at the first that the Kings of Israel did more formally proceed by way of Iustice The Kings of Israel proceeded by way of Iustice formally than the Kings of Iudah did the Kings of Israel did not proceed by way of arbitrary Iustice neither was there any peremptory execution upon the will of the King When Naboth was to be stoned to death the matter was handled after a judiciall forme which might haue given satisfaction to the ignorant people who knew not the device and secrecy of the matter But the Kings of Iudah proceeded by their absolute authoritie as may appeare in some of them The Kings of Iudah proceeded by absolute authoritie who tooke away their Subjects liues by their absolute authoritie without any order of law or processe in Iudgement David killed the Amalekite and againe What things objected to David he seemeth to haue broken his oath swearing that nothing should befall Shimei and yet he biddeth his sonne Salomon put him to death thou art a wise man Ioabs worthy deeds reckoned up Ioab was Davids kinsman and knowest what thou hast to doe 1 King 2. and so caused to kill Ioab who was Davids neere kinsman and who had undergone many dangers for the glory of God and the good of the Church 2 Sam. 10. He gaue many things to the house of the Lord. And he dedicated many of the spoyles which he had taken in the warres to the house of the Lord 1 Chro. 26.8 he fought for his Countrey all Davids time he was faithfull to the King he stood for David against Saul he followed him still although he was banished and at that time when he was made Captaine 2 Sam. 18. Repressed the sedition of Sheba he did represse the sedition of Sheba even when David would haue put him from his place and put Amasa in his stead 2 Sam. 20.4 Disswaded David to number the people It was he that forbad the King to number the people 2 Sam. 24. It was he who first invaded Sion 1 Chron. 11. It was he who by his wisedome taught the woman of Tekoa to obtaine pardon for Absalom Reconciled Absalom to his father It was he that was most skilfull in the warres It was he that fought against the Syrians and the Amorites Subdued many wicked Nations and all the enemies of the Church and it was he who in modestie when he had gotten the victory refused to take the praise to himselfe but sent for the King that he might get the praise of the victorie 2 Sam. 12.28 He was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or implacable when Abner sought peace at him he willingly granted it so did he to the people of Abel 2 Sam. 20. He had good successe in his warres He had good successe in the warres he was a terror to all his enemies 2 Sam. 10. as to Hadarezer the Edomites c. therefore it may seeme that David by his absolute authoritie What things objected to Salomon caused him to be put to death unworthily And as for Salomon he seemeth most unjustly to haue killed his brother Adonijah for first he was Davids eldest sonne now aliue secondly his father loved him most dearely thirdly he never did finde fault with him for seeking the Kingdome and Salomon might seeme here to be too rigorous Suâ—tâ—nius lib. 9. for Titus a Heathen Prince was more mercifull to his brother Heathen Kings louing to their brethren for when his brother did affect the Kingdome yet notwithstanding he lovingly embraced him and disswaded him from that course and Seneca writeth of the like in his first booke of Clemencie cap. 9. how Augustus spared Cinna and made him of a foe a friend David and Salomon Prophets But if we shall consider that the Kings of Iudah especially David and Salomon being directed by the spirit of God immediately had a better warrant to proceede by their sole authoritie David in killing the Amalekite sinned not than the Kings of Israel had we shall be of another minde and where it is objected that David killed the Amalekite onely upon his owne confession When one may be condemned upon his owne confession the confession out of ones owne mouth if it be the confession of one that is well at himselfe and is not wearie of his life and if he stand constantly at it then the confession out of his owne mouth is
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
Tribe of Iuda and mount Moriah with Salem and Akra towards the North in the Tribe of Benjamin but if the line be drawne through the valley which was filled up by the Maccabees then mount Moriah is conjoyned with Sion in the Tribe of Iuda for the Temple was builded in the threshing floore of Arauna the Iebusite and the Iebusites dwelt upon mount Sion therefore the division by this valley cannot shew us in what Tribe the Temple stood So that we must search out another line which separateth the Tribe of Iuda from Benjamin which line being to the north of Iuda must be upon the south of Benjamin the two extreames of this line are set downe Iosh 15.5 The line which divided Iuda from Benjamin reached from the dead Sea to the Mediterranean Sea where he describeth the borders of Iuda the cast part of the line tendeth towards the dead Sea at that part where Iordan entereth into it called Lingua maris and the west part of the line tendeth towards the great Sea called the mediterranean Sea these are his words For the east border was the salt Sea even to the end of Iordan this was the dead Sea where Sodome and Gomorra stood And their border in the north quarter was from the bay of the Sea at the uttermost part of Iordan Iosh 15.5 The line commeth from En-rogel thorow the valley of Hinnom to the tongue of the Sea This was towards the east the line was stretched forth towards the west to En-rogel which is a fountaine in the valley of Hinnom where the valley Tyropoeon endeth Now if yee will stretch out the line from the fountaine of En-rogel to the tongue of the Sea it must be drawne through the valley of Hinnom to the north of mount Sion and then it is subjoyned vers 9. speaking of Moriah and the border was drawne from the top of the hill unto the fountaine of the water of Nephtoah which is over against Hinnom towards the west and to the valley of Rephaim towards the north for Iosh 18.16 maketh mention of two valleyes one towards the east of the Citie called Hinnom upon the west of which lieth the hill Moriah and the Temple the other valley is called the valley of Rephaim or of Gyants lying towardes the west and south of mount Sion then the north part of that valley must stretch towards mount Moriah and the line which divideth the Citie and the mountaine thereof to wit Moriah in two parts must touch the valley of Rephaim towards the north The line goeth directly over the top of Mount Moriah the same division is set downe Neh. 11.24 So that Benjamin had the north side of this line and Iuda the south and the line stretching over the top of mount Moriah it went through the middle of the Temple and through the holiest of all so that the one halfe of the Temple stood in the Tribe of Iuda The line goeth through the midst of the Temple the holiest and holiest of all and betwixt the Cherubims and the other in the Tribe of Benjamin the one halfe of the Arke in the one Tribe and the other in the other and of the foure Cherubims two stood in one Tribe and two in another and God himselfe sitting betwixt the wings of the Cherubims is sayd to dwell cethephau betwixt his shoulders How God is sayd to dwell betwixt his shoulders that is in Ierusalem where the Temple stood in the very borders of Iuda and Benjamin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humerus vel extremitas alicujus rei Catheph signifieth the borders or marches as if he should say he shall dwell in the very outmost borders of Iuda and Benjamin Now for the better understanding of these things which haue beene spoken before marke this figure following West North. East South And for this cause it was that Salomon had in his throne twelve Lions upholding it but on the seat where he sate and leaned his armes there was a Bullock and a Lyon the Lyon for Iuda and the Bullock for Benjamin by which was signified Why Salomons Throne had a Bullock and an Oxe when ten Tribes should bee rent from his crowne that Iuda and Benjamin should cleave together and uphold the Temple both Iuda and Benjamin went in captivitie together came home together and builded the Temple together Conclusion The Conclusion of this is the kingdome and the priesthood should never be separated for most of the Priests dwelt in the lower citie in the Tribe of Benjamin and the kingly Scepter was in Iuda the upper Citie EXERCITAT VIII Of the Temple of Ierusalem Commandement 2. 1 King 8.30 Hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place THe Lord made choise of this Temple not so much for himselfe as for his people The Lord causes to build the temple not so much for himselfe as for mans cause for God dwelleth not in houses made with hands Act. 7.48 God fitting himselfe to mans capacitie doth as a Prince useth to doe for as a Prince maketh choise of some great Citie for his residence so doth the Lord make choise of Ierusalem The Lord compared to a Prince in his princely house therefore it is called the Citie of the great King Matth. 5.36 and as a prince hath his palace within a great Citie so hath the Lord his Temple within Ierusalem and therefore it is called the place of his habitation Psal 76.2 and as a Prince hath his palace distinguished in so many courts so was the Temple of Ierusalem and as they have their furnished Tables so the Lord hath his Altar for his Table Mala. 1.7 The Lord had his Table and appointed times as it were for dinner and supper and and his appointed time for dinner and supper were the morning and evening Sacrifices Psal 50.10 Every beast of the forrest is mine and the cattell upon a thousand hils If I be hungry I will not tell thee This Temple was called the throne of his glory Iere. 14.21 So the perfection of beauty and the joy of the whole earth Lament 2.15 So the place of his rest Psal 132.14 and 1 Chro. 6.41 It was divided into three parts and therefore The Temple divided in three parts Iere. 7.4 useth a threefold repetition to note these three parts of the Temple The first was the holiest the Seventy call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers names â—â—en to the holiest it is also called Oraculum Exod. 25.22 and it called Sanctum Sanctorum the holy of the holiest because it was separated from all profane uses Heb. 9.14 and because it was holy the Highpriest who went into it behoved to sanctifie himselfe before hee went into it and hee was a type of Christ who was holy blamelesse and undefiled and separated from sinners Heb. 26.7 The second part of the Temple was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel
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
for the present day but lay up nothing against the morrow the Grashopper provideth not against the winter as the Ant doth there are others of them who liue by rapine as the Caterpillers who devour all and then flie away Nahum 3.16 and Nahum compareth the Merchants of Ninive to these that carry all the wealth away with them and there are some of those people which are insatiable as the Horsleach that hath two daughters who cry continually Prov. 30.15 Giue giue This sort of people are governed by instinct onely the Locusts haue no King yet they goe out in bands the Ant hath no guide Prov. 6.7 overseer or ruler yet shee provideth her meat in the Summer and gathereth her foode in the harvest although they haue no King or ruler to command them and oversee them neither a guide to direct them yet they are ruled by instinct There are a second sort of people that God hath placed here below and they are men and there is a greater difference amongst this people than amongst the former for looke upon some of them and yee shall hardly discerne whether they be men or not and as the Philosophers say there are some sorts of creatures that we cannot tell whether they liue the sensitiue or the vegetatiue life onely there is so little life in them as in the Shel-fish so it is hard to discerne whether those liue the reasonable life or the brutish onely they haue no lawes they lodge in the caues of the earth goe naked eat raw flesh and although they haue the shape of men yet they haue but the heart of beasts in them as Nebuchadnezzar had There are other men who are ruled by reason and politicke government for their God hath taught them he may be called their God in this respect Esay 28.26 as the Prophet Esay calleth him the husband-mans God because he teacheth him how to manure the ground and so God commeth neerer to them they are a people here but yet they are not Gods people and it is better to be a dorekeeper in the house of God Psal 84.10 than in highest advancement amongst such There is a third sort who liue in his Church and this is the highest societie in this life and here we shall see policie justice frugalitie and all vertues because Gods worship is here and as the inferior faculties of the soule are eminenter by way of excellencie contained in the superior so are all those comprehended in Religion and as the shadow followeth the bodie so doth policie and order follow Religion if a man would learne frugalitie let him looke to Ioseph Psal 104.22 who taught the Senatours of Egypt if he would learne policie let him looke to the government of Salomons Court and his house 2 King 4. if he would learne to be a good warriour let him see what order the Lord hath placed in the Campe of the Iewes Numb 80.10 and if he would learne justice he shall see it exactly described in the Law of God My Honourable Lord I haue made choise of your Lop. to recōmend this Treatise to your Patrocinie because yee know what it is to be amongst Gods people many great men if they get their portion in this life amongst the people of this world Psal 17. they care not to be Denisons in the societie of Gods people and they content themselues with the portion of this world and say Benum est hic esse but this is a freedome which is bought at a higher rate it cost the chiefe Captaine a great summe of money to be made a freeman in Rome Act. 22 28. but to be made a freeman in the Church of GOD it cost the price of Christs bloud Great men desire to be out of this first societie they desire not to liue like beasts but if they come to the second societie to liue like civill men that doth content them they giue GOD thankes perhaps for this that they are men and not beasts and that they haue beene bred civilly but few giue God thankes for this that they liue under the Gospell where they may learne Christ not many Noble are called 1 Cor. 2. Sometimes they may tremble and feare Act. 24.25 as Felix did Act 26.28 and put off their conversion to another time and some of them are like Agrippa who almost are perswaded to be Christians but few like Sergius Paulus Act. 13.7 who was converted at Pauls preaching My Lord you haue had still the practise of Religion in your house and one of the best helpes to further you your worthy and religious Lady whose name smelleth now like the wine of Lebanon when shee is gone Hosea 14.7 and now she enjoyeth the fruit of that when neither her Nobilitie birth or worldly honour profited nothing and this I write unto your Lop. beseeching you to goe on in that Christian course that both by your place and example you may draw others unto the truth The Lord promised that he would giue the uttermost parts of the earth for a possession to his Sonne Psal 2.8 this is the Motto of this Iland and the farther North it is the nearer to the ends of the earth studie therefore my good Lord that Iesus Christ may haue his possession enlarged in the North and this shall be your crowne in the latter day when all your possessions shall faile you Your Honours in all dutifull submission IOHN VVEEMSE THE CONTENTS Of the Iudiciall Law in generall Page 1 CHAPTER I. That Kingly Government is best Page 4. CAP. II. An explication of Iothams Parable Page 7 CAP. III. Why God was angry with them for chusing a King Page 12 CAP. IIII. What Samuel meant by mishpat hammelech Page 14 CAP. V. A difference betwixt the election of Saul and the election of David Page 16 CAP. VI. Of the annointing of their Kings and whether the Kings and Priests were annointed with the same oyle or not Page 18 CAP. VII How the Kings of Iudah and Israel brake the commandement in multiplying wiues Page 22 CAP. VIII A comparison betwixt Salomons Kingdome and Christs Page 27 CAP. IX Whether Rahab was a betrayer of the Citie of Iericho Page 34 CAP. X. Whether the Kingdome of Iudah or Israel were the best Government Page 38 CAP. XI Whether the Iewes might chuse Herod for their King Page 44 CAP. XII Whether Ishboseth was a rebell in affecting the Kingdome or not Page 47 CAP. XIII Whether it was lawfull for the Iewes to pay tribute to Caesar or not Page 49 CAP. XIIII Whether Naboth might haue justly denied to sell his vineyard to Ahab or not Page 52 CAP. XV. Whether the Iewes should be tollerated in a Christian Common-wealth Page 57 CAP. XVI Of the Synedrion of the Iewes Page 61 CAP. XVII Whether a Iudge is bound to giue sentence according to things proved and alleadged or according to his owne private knowledge Page 66 CAP.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 ד 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 ×” ×” Demonstrativum 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 ×– 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 ×” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 ×™ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 ×› 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 ל 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 180 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 169 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 ס 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61 ×¢ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 פ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 ¶ A Table of the Greeke words expounded in this Booke Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 Î’ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 Γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 Λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58 Îœ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186 Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 Ξ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 Ρ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 Σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 Î¥ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 Φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184 Χ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 An Alphabeticall Table of the chiefe matters and principall distinctions contained in this Booke A ADonijah how guiltie of treason 43. Anger followeth the complexion of the bodie 80. to do a thing in anger 79. Anointing of the Kings a judiciall Law 18. See King their anointing before meat 187. Apparell of the matter of their apparell 189. See Cloaths Apologue two Apologues found in the Scripture 8. God teacheth by Apologues 7. what we should looke to in an Apologue 8. B Battaile see Warres Beds in which they sat 185 the decking of their beds 186 Borne first borne succeeded to the Kingdome by the Law of Nations 47. Bosome to leane in it a token of loue 181. Bow see Lamentation Bramble representeth a bad King 10. Bread of sundry sorts amoÌ„gst the Iewes 179. breaking of bread a token of loue 184 Brother the priviledges of the eldest brother 117. what the second brother was to doe to him ibid. Bridegroome his friends 126. what was the office of the Bridegrooms friend ibid. the manner of blessing the Bridegroome and Bride 127. Buriall the place of buriall 169. strangers buried by themselues 170. Ceremonies used at Burials ibid. great charges at their burials 175. feasts at their burials 174. they comforted the liuing after the buriall 175. See tombe and dead Burning a punishment amongst the Iewes 151. who were burnt ibid. C Campe foure remarkable things in the Campe of Israel 159. Caesar more mild than Pharaoh to the Iewes 52. Christ called the Oyle 22. whether Christ was his proper name 21. he payed tribute 51 derided by the Iewes 154. why he refused the drinke 155. he suffered in all his senses ibid. Cloaths of the matter of them 190. of the colour of them ibid. divers sorts of cloath 191. Concupiscence twofold 79 Condemned what done to them before the execution 154. Contract the manner of writing it 112 of the sealing of it 113. Cut what meant by cutting off 153. D Dan a warlike Tribe 158. he was the gathering host ibid. Daniel why he eat Lentils 179. David how chosen 14. how called the Lords servant 15 a man according to his heart ibid. Why he mourned for Abner and Absolon 20. thrice anointed 21. how he came by his riches 23. hee brake not his oath to Shimei 40. sinned not in killing the Amalekite ib. Day Hezekias day 94. Ioshua's day ibid. Day threefold 95. the spirituall use of it 97. how the dayes are reckoned from the Planets 99. Day when taken for a yeare when for a moneth 123 Dead how long they lamented the dead 170. Minstrels at the buriall of the dead 171. they hyred mourners ibid. the song of the mourners ibid. washed embalmed the dead bodies 172. burnt sweet Odours for them ibid. Death the Iewes put not two to death in one day 150. Diall fiue sorts of Dials 90. of Ahaz dial ibid. things remarkable in it 90. c. the spirituall use of dials 94. Dinner described by drawing of water 89. it was the time of the Iewes breakfast 177. they fed sparingly at dinner 178. Dowrie given by the man at the first 124. Drinke of their Drinke 168. the manner of their drinking ibid. Dyet three sorts of dyets 180. E Earth the lower parts of it put for the wombe and graue 176. Edomites and Egyptians distinguished from other Nations 45. Embolimie yeere what 102 Embolimie Epact counted as no Epact 105. Error of the person when it nullifieth a Contract 71. Evill twofold 68. Eyes of flesh what 18. Executioner whether he is to execute a person that he knowes to be innocent 70 Examples rules concerning examples 33. F Face to spit in the face a great disgrace 118. Familie three sorts of commanding in the Familie 83. the tribes divided into Families 87. division of families ibid. Father might sell his children 84. Feasts at their marriages 182. at their weaning and death 183. at their burials 174. at their covenants 183. who were invited to their Feasts 184. the number
preferred to Kingly Government learne saith he what hath befallen us under the hand of Kings David caused the plague to come upon the people 2 Sam. 24.15 Ahab restrained the raine for three yeeres 1 King 17. and Zedekiah caused the Sanctuary to be burnt 2 Chro. 36.14 and the Iewes apply that saying of Hosea I gaue them a King in mine anger and tooke him away in my wrath Hos 13.11 That is I gaue them their first King Saul in mine anger and I tooke away their last King Zedekiah in my indignation Wee must distinguish betwixt the parts of a Kings person and the faults of the Office But the Iewes distinguish not well here betwixt the faults of a Kings person the calling it selfe good Kings did many excellent things amongst them for David a man according to Gods owne heart fought the battels of the Lord 1 Sam. 25.28 Kings haue beene the Instruments of much good appointed the order of the Priests and Levites and Singers 1 Chro. 24. and 25. He made many Psalmes to the prayse of God And Salomon who succeeded him built the Temple wrote many excellent Proverbs and Parables 1 King 4.32 And kept peace in Israel that every man might dwell safely vnder his owne Vine-tree and vnder his Figge-tree 1 King 4.25 Now that Monarchicall Government is the best government it is proved thus Reasons prooving Monarchicall government to be the best Reason 1 Kingly or Monarchicall Government resembleth Gods government most which is Monarchicall so it resembleth Christs government most in the Church Reason 2 Kingly government is the fittest government to represse sinne for when there was no King in Israel every man did that which he pleased Micah set up an Idol Kingly government fittest to represse sinne Iudg. 18. and they defiled the Levites Concubine because there was no King in Israel By King here is not meant any other sort of government but Kingly government as is evident Iudg. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeres interdicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereditare vel possidens regnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regnum There was no Magistrate then but in the originall it is there was no heire of restraint then to put them to shame Ioresh gnetzer which may be interpreted either haeres interdicti or possidens regnum there was none to possesse the Kingdome or there was not an heire of restraint Here two things are to be observed first that that is the best governement which restraineth sinne most secondly that that government which is by an heire of restraint is fittest to represse sinne but the governement Monarchicall is such and not Aristocraticall for it commeth not per haeredem but onely by Election Obserue what GOD himselfe saith to his people Deut. 17.20 that he may prolong his dayes in his Kingdome he and his children in the midst of Israel Here the Kingdome goeth by succession and not by election here was an heire of restraint to represse sinne Object It is objected if Government be hereditary then wicked Cambyses will succeed to good Cyrus Answ So in Kingly government good Hezekiah succeeded to Idolatrous Ahaz and if we receiue good at the hands of God why should we not receiue evill also Iob 2.10 Object Thirdly they alledge Iosephus testimony of the Iewes dealing with Pompey to change their Government Lib. 4. Antiq. 5. and that they would be no longer under Kings and so they bring Lactantius citing Seneca Lactantius lib. 17. c. 15. speaking of the Common-wealth of Rome Pueritiam sub caeteris regibus egisse ait a quibus auctam disciplinis plurimis institutisque formatam at verò Tarquinio regnante cum jam quasi adulta esse caepisset servitium non tulisse superbo jugo dominationis rejecto maluisse legibus obtemperare quà m regibus Answ When the Iewes wished that Pompey might change the government The Romanes finde fault with the person of their King and not with his Office they wished onely that they might be more gently vsed they blamed the persons and not the government simply and so the Romanes were weary of Tarquinius government but they were not weary of Kingly government as long as their Kings ruled them well Their Deduction then seemeth not to haue a good ground who simply doe preferre Aristocracie to Monarchie first they say Moses was extraordinarily called and Ioshua succeeded him and after that the government of the Synedrion or Seventie was setled amongst them whose government was Aristocraticall Nomb. 11. The Iudges were set up but for a time over them and they were raysed up extraordinarily and then the government was still the Lords as wee see in the example of Gideon Iudg. 8. and of Iephthe Iudg. 9. And after that the Iudges had ruled governed them then came Saul whose government arose from the discontentment of the people but they say it continued in the house of David especially because he was a type of Christ but simply they say that God liked Aristocracie best But seeing the Lord was minded to giue the people of the Iewes a King God was minded to giue the Iewes a King and telleth them what King he would choose Deut. 17. How liked he Aristocracie best and he liketh that government here Iudg. 18.17 which is by the heire of restraint or the heire of the Kingdome The Conclusion of this is Conclusion let us be thankfull to God for our gracious Kings Government and that there is now an heire of restraint to put wicked men to shame and to curbe the sonnes of Belial CHAPTER II. An Explication of Iothams Apologue IVDG 9.8 The trees went out on a time to anoint a King over them c. THe Holy Ghost teacheth us in the Scriptures by Similitudes Parables and Apologues God teaches us by Similitudes Parables and Apologues and as a cunning Painter the more vive that his Colours are drawn in the purtraiture to expresse the image Simile wee commend him the more but when wee see an Image made by some Archimedes that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mooue it selfe nod with the head and roll the eyes we commend that much more So all the comparisons and similitudes in the Scripture are laid out as it were in vive Collours to us Two Apologues onely found in the Scriptures But there are two Apologues brought in in the Scriptures this of the trees Iudg. 9. and that 2 King 14.9 how the Thistle of Lebanon propounded mariage to the Cedar in Lebanon where the trees are brought in walking and speaking which affect the mind more than plaine Similitudes and in these we must not so much looke to the Letter as to that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing signified by the Apologue All the trees refuse the Government Iotham bringeth in here the trees anointing a King and they make choise of three most excellent trees
with teares and her bowels were troubled Lament 2.11 Last the Prince is the soule and the Subjects are the bodie and the body should doe all things for the good of the soule he is the breath of our nostrils Lament 4.12 We see how many obligations the Subjects owe to their King CHAPTER III. Why was God angry with them for choosing of a King 1 SAM 8.7 And the Lord said unto Samuel hearken unto the voice of the people in all that they say unto thee for they haue not reiected thee but they haue reiected me that I should not reigne over them God was not angry simply with the Iewes for choosing of a King but because they prevented the time KIngly Government being the best Government why was the LORD then angry with the Iewes for choosing of a King He was not angry with them simply for desiring and choosing a King but for the manner of their choise for God was minded to haue given them a King but they would not stay the Lords leasure but anticipated the time therefore the Iewes say of them comederunt immaturam uvam the grape was not ripe enough as yet wee may see that God was minded to haue given them a King Deut. 17. because he telleth them what sort of King they should choose and what he should doe and they say Three things given in commandement to the Iewes when they entered into Canaan that he gaue them three things in commandement when they entered into Canaan first to choose a King secondly to roote out the Canaanites and thirdly to build a Temple for his worship God was angry with them that they sought a King so long as good Samuel ruled over them he was angry with them because they would haue a King to reigne over them after the manner of the Nations Deut. 17.14 I will set a King over me like all the Nations round about me but thou shalt set them over thee whom the Lord thy God will choose If they had said to Samuel giue one to reigne over us after thy death because thy children are corrupt 1 Sam. 8.3 or giue us one who may governe us in equitie this had beene no offence to God but simply to desire a King like the Kings of the Nations this was their sinne and herein they rejected not Samuel but God himselfe 1 Sam. 8.7 How was God rejected when they chose a King Quest seeing Kings reigne by him Prov. 8. and the Kings throne is Gods throne 1 Chro. 29.23 1 King 2.15 The Lord did reigne over them in both these sorts of Government Answ but when the Iudges commanded and ruled them The Iudges had not such absolute government over the people as the Kings had they had not such an absolute Government as when the Kings reigned over them the Iudges might make no Lawes nor take tribute of the people as the Kings might doe therefore the Lords immediate Government did more appeare when the Iudges ruled them Iudg. 8.23 I will not rule over you neither shall my sonne rule over you the Lord shall rule over you And when they rejected Samuel here they said in effect as the Iewes said when they disclaimed Christ We will haue no King to reigne over us but Caesar Ioh. 19.15 Gods power did more appeare when the Iudges ruled but his goodnesse and mercie appeared more when the Kings ruled When the Iudges ruled over them then Gods power did more appeare helping them by weake meanes but when the Kings reigned over them then Gods wisedome and his goodnesse did more appeare in setling a government amongst them and making their Kings types of Christ And as in Gods miracles his power did more appeare but in his ordinary course working by nature his wisedome and goodnesse appeared more so in these two formes of Government his power did appeare more when the Iudges ruled over them but in setling the Kingly government amongst them his goodnesse and his wisedome did more appeare The conclusion of this is Conclusion happie is that Kingdome when the King reigneth a me per me propter me a me when he is sent by the Lord per me when he is sustained and upholden by the Lord and propter me when he serues to glorifie God in his Kingdome CHAPTER IIII. What Samuel meaneth by Mishpat Hammelech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 SAM 8.11 And he said this will be the manner of the King that shall raigne over you c. KIMCHI saith whatsoever is set downe in this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regis it is lawfull for the King to doe it and therefore he interpreteth Mishpat Melech 1 Sam. 8.8 This shall be the Law of the King or this is the thing which the King may doe by the Law the Chaldie Paraphrast paraphraseth it Nimusa a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex chaldaicè Maymone expoundeth the words in this wise he shall take your Beasts at the Kings price and your Oliues and your Vines for to maintaine his servants in the Warres Rambamfilius Maymone and he saith in necessitate omnia pertinent ad jus regis sed extra necessitatem non pertinent But this is not the meaning of the place Samuel describeth a tyrant and not what a King may lawfully doe The Lord is describing here to them that King which he is to giue to them in his wrath and not what a lawfull King may doe and Mishpat here signifieth not a Law but the manner and custome of him who should doe such things as 1 Sam. 2.13 And the Priests Mishpat custome was with the people to take the flesh of the sacrifice that did not belong to him Here it cannot be translated it was the Priests Law for it had beene sacrilegious theft in the Priest to haue taken any part of the sacrifice but that which was due to him So this should be the Mishpat or custome of this King whom God sent in his wrath that he should take any thing which he pleased from them although it had not beene for necessary uses but 1 Sam. 10.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regni the word Mishpat is taken in another sense then Samuel told the people Mishpat Hammelocha the law of the Kingdome and laid it up before the Arke Here Mishpat is taken in another sense how the King should rule the Countrey and this Booke Samuel laid up before the Arke but this Mishpat was not laid up before the Arke but was set downe as a punishment for that people Now that this King which Samuel describeth unto them whom God sent in his wrath might not doe these things to his Subjects by lawfull authoritie Reasons prooving that he was not a lawfull King who is described here the reasons are these Reason 1 First God gaue them this King in his anger and tooke him away in his wrath Hos 13.11 Which cannot be said of any King in whom there is but the
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
a thousand Eccles 2.28 Of men I haue found one of a thousand but I haue not found a woman amongst these thousands The Iewes restraint of multiplying vviues This Law that the King should not multiplie wiues the Iewes restrained it to eighteene wiues they say that David the King had sixteene wiues 2 Sam. 15.16 the King left ten women which were Concubines to keepe the house these Concubines were his wiues and besides it is said 1 Chro. 3.6 that he had six wiues moe in all he had sixteene So Rehoboam had eighteene wiues 2 Chro. 11.21 And they adde farther that David had six wiues before Nathan came to him 2 Sam. 3.13 then the Lord said unto him 2 Sam. 12.8 if that had beene too little for thee I would haue overmore given thee such such things the word is twice repeated here Cahenna ve cahenna quot illae quot illae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twelue moe make in all these eightteene wiues which David might haue had and the Targum paraphraseth that place Deut. 17.17 Ne multiplicet uxores ultra octodecem ne depravent cor ejus and Salomon Iarchi upon Deut. 17. he shall not multiplie wiues aboue eighteene because we finde that David the King had but eighteene wiues Yee see upon what a sandie ground they build this they say that David and Rehoboam brake not this commandement because they contained themselues within the number of eighteene but Salomon who exceeded the number he brake the commandement To multiplie wiues was altogether against the law Multiplying of wiues was against the Law for they two shall be one flesh bindeth him as well that sitteth upon the throne as him that draweth the water and heweth the wood but this to multiply horses and gold is but secundum quid against the Law that is Multiplying of horses not altogether against the Law it is not simply forbidden but onely for unnecessary uses and to put their trust in them but to enable them for the defence of their Countrey and benefit of the Estate that is not forbidden CHAPTER VIII A comparison betwixt Salomons Kingdome and Christs PSAL. 89.2 His throne shall be established as the Moone and shall endure as the Sunne before me DAVID prayed for his sonne Salomon that the Lord would giue his Iudgements to the King and he compareth his Kingdome to the Moone Salomons Kingdome compared to the Moone Simile for as the Moone borroweth her light from the Sunne so he beggeth of the Lord that he would giue light to his sonne Salomon to direct him and as Astrologians obserue that when the Moone is joyned with a bad Planet then her influence is bad but when she is joyned with a good Planet then her influence is good so Salomon in his Government when he was joyned to Idolatry and strange women then there was a bad influence upon his Government but when he tooke the direction from the Lord then his Kingdome flourished There is a stone in Arabia called Selenites Plinius de Gemmis Simile which groweth with the Moone and decreaseth with it when the Moone is in the wane yee cannot see the stone in the perfect colour but when the Moone is at the full then the stone groweth againe to the full so Salomons Kingdome as long as he got light from the Lord it waxed but when he turned once from the Lord it decayed daily Last it was like the Moone the Moone in twentie eight dayes finisheth her course fourteene dayes to the full Salomons kingdome like the Moone in waxing and waning and fourteene to the wane so from Abraham to Salomon fourteene generations then the Moone was at the full then from the end of Salomons dayes untill Zedekiah were fourteene generations and then his Kingdome decayed and waned Salomon the King when he judged Israel he sat in a throne 1 King 10.18 and the King made a great throne of Ivorie and overlaid it with the best gold the throne had six steps and the top of the throne was round behinde and it stood in the porch of Iudgement where he judged the people 1 King 7.7 and there were stayes in each side in the place of the seat and two Lyons stood behinde the stayes The difference betwixt Salomons throne of Ivorie and the brazen scaffold and twelue Lyons stood there sixe on the one side and sixe upon the other upon the sixe steppes and there was not the like made in any Kingdome 2 Chron. 9.17 This throne of Salomon was called Solium Domini because he judged the Lords judgement there and it differed from that pillar which stood in the Temple for that was a pulpit in which they read the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suggestus 2 Chro. 6.13 and it was called Cijor but this throne was called Cisse and it stood in Domo Libani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thronus next adjacent to the Queenes Palace it was made of Ivory which was in great request amongst the Iewes and Salomon alludeth to it Cant. 4.6 Allusion thy necke is like a Tower of Ivorie There were sixe Lyons upon the one side as he went up to his throne and sixe upon the other What the Lions signified on every side of the Throne a Lyon at every steppe these Lyons on every side signified that all the twelue tribes were subject to Salomon and acknowledged him as their King and the two Lyons which stood before the stayes signified that the two tribes Iuda and Benjamin should not depart from Salomon but continue with him and his posteritie to be stayes to uphold his Kingdome which was signified by the garment of Ahija the Shilonite rent in twelue peices ten were given to Ieroboam and two onely left to Rehoboam Salomons sonne 1 King 11. And the Iewes write The admonitioÌ„s which they gaue the King when he ascended to his Throne In Zâ—norenna P. Shophat 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as he ascended upon every steppe or degree to his throne a cryer cryed to him thus upon the first steppe he cryed lo titeh Mishpat judicium ne inclinato wrest not judgement secondly when he ascended upon the second steppe he cryed unto him lo tikir panim personam ne respicit accept no persons in judgement when he ascended upon the third steppe he cryed unto him lo tikahh shohher munus ne recipito take no bribes when he ascended upon the fourth steppe he cryed lo tittang lech asherah non plantabis lucum thou shalt not plant a grove when he ascended upon the fift steppe he cryed unto him lo takim lech matzebah noli erigere statuam set not up a pillar when he ascended upon the sixt steppe he cryed unto him lo tizbahh shor ne macato bovem kill not an Oxe that is sacrifice not to
sufficient Luk. 19.22 Wicked servant out of thine owne mouth will I judge thee Secondly this Amalekite gloried that he had killed Saul and so flattered David and lastly he was an Amalekite against whom the Lord had given out sentence long before that they should all be killed with the sword and the Lord was wroth with Saul for sparing the Amalekites David brake not his oath in causing Shimei to be killed The second thing objected to David is the breaking of his oath in causing Shimei to be killed when he had sworne that nothing should befall him but it was not for his former railing that he was put to death but for his new transgression David saith to his sonne Salomon Habes apud te 2 Sam. 28. that is confine him and suffer him not to goe abroad for he is a mightie man and is able to gather together a thousand of Benjamin 2 Sam. 19.17 therefore Salomon makes him to sweare that he should never goe beyond the brooke Kedron under the paine of death and he most willingly assented unto it yet he brake his oath and went to seeke his fugitiue servant and for the breach of this oath David commandeth to put him to death and Salomon caused to execute him and after his first transgression he is kept in ward here and he is like a fish taken upon the hooke Simile but yet not pulled out of the water to be dressed by the Cookes Object But Salomon layeth to his charge that sin which was forgiven him 1 King 2.42 thou knowest what thou didst to my Father David Answ Both David and Salomon pardoned this sinne but conditionally that he should not fall into a new sinne Shimei had his former fault pardoned conditionally and even as an old Cicatrix being healed if it get a new blow is more dangerous than any other wound so a fault pardoned if the man fall into sinne againe aggravateth the sinne more he was pardoned conditionally onely that he should not transgresse againe Object But it may seeme too great a punishment for so small a fault going but out to seeke his fugitiue servant Answ He was guiltie of treason Shimei how guiltie of treason in setting light by the Kings commandement and he bound himselfe by an oath if he did transgresse As for the killing of Ioab David sinned not in causing Salomon to kill Ioab all the commendations set downe for his prayse are nothing if yee will compare them with his foule offences that which he did for his Countrey maketh him not a good man Ioabs vices his skill in militarie discipline maketh him not a good man but a good warriour and justly he deserved death for he would haue had the Kingdome from Salomon to Adonijah hoping thereby to haue gotten preferment under him He would haue Adonijah to be King as Abner would haue had the Kingdome from David to Ishbosheth and from Ishbosheth to David againe onely for his owne advancement so would Ioab haue Adonijah to haue the Kingdome hoping thereby to get preferment to himselfe therefore he was not to be reckoned amongst the loyall and faithfull Subjects of the King And whereas the vertues are reckoned up wee shall finde moe vices than vertues in him first we shall see him delight to see one kill another He delighted to see men kill others which he thought to haue beene but a sport 2 Sam. 2.14 And looke to his cruell murthering of Abner and Amasa He killed Abner and Amasa he shed the bloud of peace as it had beene in warre and when Abner looked for no such thing he traiterously killed him neither was he a white moved when he was defiled with their bloud when he saw the bloud both upon his girdle and his shooes he gloried in it and he was readie to kill Vrijah at the commandement of the King So he killed Absalom the Kings sonne He killed Absalom contrary to the Kings commandement Wherefore Salomon being a Prince of peace Why Salomon killed Adonijah Ioab and Shimei would not haue his servants turbulent like Ioab but would haue them as Christ would haue his Disciples not to seeke fire from heaven to be revenged upon the Samaritans for then they knew not of what spirit they were Luk. 9.55 Salomon sinned not in killing Adonijah Now for Salomons killing of Adonijah we must not judge rashly of Salomon who had many excellent vertues in him the great vertues which were in him meekenesse Foure chiefe vertues found in Salomon veritie fortitude and justice were the foure Horses as it were which drew his Chariot Psal 45. First Salomons meekenesse in sparing Adonijah his meeknesse he was the Prince of peace and therefore he pardoned Adonijah regnum auâ—picandum a clementia for this procureth the favour of his subjects so David would not kill Shimei in the beginning of his reigne but Rehoboam that would not gratifie the people in the beginning of his reigne his Kingdome prospered not Secondly his veritie if thou be a good man Salomons veritie in keeping his promise to Adonijah a haire of thy head shall not fall to the ground Thirdly his justice when he failed againe Salomons fortitude and justice justly he caused to put him to death Fourthly his fortitude although Adonijah had a great faction which were against Salomon yet he durst be bold to cause to apprehend him so Salomon for Adonijahs second transgression justly caused to execute him and we are not to measure his heavenly wisedome by the morall vertues which are found in Titus and Augustus Adonijah was guiltie of treason How Adonijah was guiltie of treason for he sought Abishaig onely for that end that he might get the Kingdome Secondly he saith that the Kingdome belongeth still to him he was not like good Ionathan who willingly gaue way to Gods ordinance he knew well that the Lord had appointed the Kingdome for Salomon 2 Sam. 7. The sonne which shall come out of thy loynes shall build thy house and succeede in the Kingdome this was spoken after all his other sonnes were borne this aggravated all the rest of his sinnes that he affected the Kingdome his father being yet aliue and although his father was decrepit yet he ruled by his Counsellours and he was not weake in minde now although in bodie Wherefore wee may conclude Conclusion the Kingdome of Iudah to be the best government and still to be preferred before the Kingdome of Israell CHAPTER XI Whether the Iewes might chuse Herod for their King or not DEVT. 17.15 Thou mayst not set a stranger over thee which is not thy brother THe Iewes distinguish those who were Gentiles both by father and mother from those who were borne Iewes Those who were strangers both by father and mother they called them Bagbag by a contraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius Proselyti et Proselyta for Benger and Bengerah that is filius proselyti
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