things for his brethren first he was vindex sanguinis the revenger of the bloud secondly he redeemed the morgaged lands of his kinsman thirdly he delivered him out of prison These three things he was bound to doe jure propinquitatis because he was his neerest kinsman Now let us apply these to Christ our Goel first our Goel or vindex sanguinis the revenger of our bloud Christ our neerest kinsman hath taken all their priviledges upon him for us revengeth all our wrongs When the heart of the revenger of the bloud was hot within him Deut. 19. 6. it was a terrible thing for the manslayer to meet him he pursued eagerly after him So Iesus Christ pursueth after his enemies who shed the bloud of his Church Secondly the Goel redeemed the morgaged Land Ruth 4. 4. and Iere. 32. 7. Ieremie cousin to Hanameel redeemed his morgaged Land we haue morgaged our inheritance in heaven but our Goel Iesus Christ who is flesh of our flesh and bone of our bone will redeeme it to us againe The the third thing which the Goel did to his kinsman was to relieue him out of prison So we being condemned to that everlasting prison Christ hath bailed us Now the priviledges which the first-borne who was The priviledges of the neerest kinsman as he was first borne the Goel had done to him were two First he had the double portion of his Fathers goods And secondly his second brother was bound to raise up seed to him Iesus Christ our eldest brother he is annointed with gifts aboue his fellowes Psal 45. and from him we receiue grace for grace Ioh. 1. The second thing which was due to the Goel was VVhat the second brother was bound to doe for the eldest this if he died without children then his second brother was bound to raise up seed to him and if he refused to doe it they pulled off his shoe and spit in his face The application of this is Christ our Eldest brother Ministers are Christs second brethren shall never want a seed in his Church to the worlds end When Onan refused to raise up seed to his brother then Selah was bound to doe it Gen. 38. So there shall be still some who shall performe this dutie to our Eldest brother Againe the children were not called their children but the eldest brothers children The application is the Preachers are Christs younger brethren therefore they should beget children to Christ and not seeke their owne honour If they refused to raise up seed to their brother then The portion of a slothâ—ull Minister their shoe was pulled off and they did spit in their face Great shall be the shame of these who refuse to doe this dutie to their elder brother Christ their shoe shall be pulled off and they shall loose their part of that heavenly inheritance The Church having such a Goel men should be loth to meddle with her Prov. 23. 10. Remoue not the old Conclusion markes and enter not within the field of the fatherlesse for their Goel or redeemer is mightie and hee will plead their cause here he alludeth to that place Deut. 25. 8. The Lord is a Goel to all his poore and distressed members he was Iosephs Goel when he was in prison The armes of his hands were made strong by the hands of the mighty God of Iacob Gen. 49. 24. CHAPTER XXXII The difference betwixt the brother naturall and the kinsman in raising up seed to the eldest brother and what was done to them if they refused LEVIT 25. 9. Then shall his brothers wife come unto him c. THere was a twofold pulling off of the shoe in Israel A two-fold use of the pulling off the shoe the first was for a religious use the second for a civill use First the religious use we see in Exod 3. 5. and in Iosh 5. 13. The second use was a politicke use and this politicke or civill use was two fold Discalceatio firmatâ—ria Dedâ—â—oris the first served for the solemnity of their contracts it was called firmatoria discalceatio the second was for a punishment and disgrace Deut. 25. 9. And it differed from that which was used in confirmation in sundry points First when their shoe was taken off for a punishment Differ 1 or disgrace the woman herselfe pulled off the shoe of him who refused to raise seed to his brother but in the contract of confirmation the man himselfe loosed his owne shoe and pulled it off Secondly that pulling off the shoe was for the disgrace of the man but this which was used in contracts was to secure the man in his right it â—ended to no disgrace to him or if he sold the land it was onely a signe that he was willing to quit his right and if he bought the land it was a signe to him of his possession Thirdly that pulling off of the shoe was by commaund but this pulling off the shoe was by custome Ruth 4. 7. This was the manner in former times in Israel Fourthly this shoe was pulled off from the naturall brother if he refused to raise up seed but that shoe for confirmation was pulled off by any who made a contract in token of possession And the Lord alludeth to this forme Psal 60. 8. Over Edom I will cast my shoe that is I will take possession of it this was called Hhalizah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detractio detractio Fiftly when the shoe was pulled off for disgrace it was given to no bodie but the shoe which was pulled off in bargaining was given to him who bought the land Sixtly In the former pulling off of the shoe there was no request made that the shoe should be pulled off but it was pulled off against his will but in the latter they desired him to pull off his shoe and he did it willingly Seventhly In the former the shoe was pulled off against his will in the presence of the Iudges but in this bargaine the shoe might be pulled off before any sufficient witnesse Eightly The former was onely pulled off when the brother refused to raise up seed to his brother but in the latter the shoe was pulled off in any contract of alienation Ninthly When they pulled off the shoe in disgrace they spit in his face which the Seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Iosephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite him in the face but in this latter there was no such disgrace offered to the man Tenthly In the former when the shoe was pulled off the woman said so shall it be done to the man who refuseth to build his brothers house Deut. 25. 9. but in the latter there were no such words spoken Lastly he that refuseth to raise up seed to his brother his house was called domus discalceati in Israel but there followed no such disgrace to the man who pulled off his shoe in the contract They make another difference to be this
they are once conquered no place to repine Agrippa as Iosephus testifieth in his speech to the Iewes who were called Zelotae for their preposterous desire that they had to free themselues from subjection to the Romanes said unto them after this manner Intempestivum est nunc libertatem concupiscere olim ne ea amitteretur certatim opoâ—tuit nam servitutis periculum facere derum est ne id subeatur honesta certatio est at qui semel subactus despicit non libertatis amans dâ—cendus est sed servus contumax that is it is out of time now to desire your liberty yee should haue rather long since striven not to haue lost it for it is a hard thing to undergoe servitude and it is a lawfull strife to withstand it but when a man is once overcome yeelded himselfe then rebelleth he is not said to be a lover of his liberty but to be a rebellious subject And Iosephus saith Qui victi sunt longo tempore paruerunt si jugum rejecerint faciunt quod desperatorum hominum est non quod libertatis amantium est those who are once overcome and haue served a long time if they shake off the yoke they play the part of desperate men and not of those who loue their libertie Now let us conclude this giue unto God that which Conclusion is Gods and to Caesar that which is Caesar Math. 22. Homo est nummus Dei because he carrieth Gods Image Man is Gods penny stamped with his Image giue to him that penny which was lost Luk. 16. Light the Candle sweepe the house finde it out and giue to him and giue unto Caesar that which is Caesars Pro. 24. 21. Feare God and honour the King Giue not divine honour to the King as the Herodians did who cryed the voyce of God and not of man Say not Divisum Imperium cum Iove Caesar habet neither under pretext of Religion withdraw that from the King which is due unto him as the Essaeni did and the Pharisies would haue done but keepe an equall midst betwixt them both and remoue not the ancient markes Prov. 23. 10. CHAPTER XIIII Whether Naboth might haue justly denyed to sell his Vineyard to Ahab or not 1 King 21. 3. And Naboth said to Ahab the Lord forbid it me that I should giue the inheritance of my fathers unto thee NABOTH justly refused to sell his Vineyard to Ahab it being his fathers inheritance no man in Israel might sell his inheritance because the Israelites were but the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Farmers the inheritance was the Lords Levit. 25. 23. the Land shall not The Israelites might not sell their land simplie be sold for ever for the Land is mine for yee are strangers and sojourners with me therefore it was called Emmanuels Land Esay 8. 8. All that the Israelites might doe was this they might morgage their land but simplie they might not sell it because the Inheritance was the Lords But it may be said Iere. 32. 9. I bought the field of Hanameel Object my Vncles sonne that was in Anathoth and I weighed him the money for it even seventeene shekels of silver By the little price which Ieremiah gaue for this field Answ in Anathoth being but seventeene shekels it may be gathered that this was not a simple alienatioÌ„ of the ground Hanamâ—el did not sell his land but morgaged it to Ieremiah but onely a morgaging of it wherefore his vncle or his vncles children might haue redeemed this land from Ieremiah and Ieremiah was bound to haue restored this Land to them againe neither doth the publicke writing of this Instrument proue the selling of the Land simply and the full dominion of it but utile dominium for the time as he who hath a peice of Land in morgage may morgage it againe to another but not simplie sell it But it may be said that David bought the inheritance Answ of mount Moriah from Arauna the Iebusite therefore the simple right of the ground might be sold It was permitted to the Iewes to sell a house within Object a walled Citie and the Gardens or Orchards belonging What houses or land the Iewes might sell unto it but they might not sell their grounds and Vineyards neither the houses nor the villages which haue no wals round about them for they were reckoned as the fields in the Countrey Secondly this Hill Moria which was sold was sold by a Iebusite and not by an Israelite and the ceremoniall Lawes of the Iewes obliged not the Iebusites Thirdly this was an extraordinary case this ground was sold for the building of the Temple and David would not haue it without a price It may be said that the chiefe Priests tooke the thirtie Object pieces of silver and bought a Potters field with it to bury strangers in Mat. 27. 7. therefore they might sell a field for they bought this field to bury strangers in it First this field was not a fruitfull field but a place Answ where the Potters made pots and it seemeth that this field was adjacent to some poore house So Ioseph of Arimathea being of another tribe than those of Ierusalem for Arimathea or Rama was in the tribe of Ephraim but a great part of Ierusalem with Mount Calvarie and Iesephs Garden wherein he had his Tombe was in the tribe of Benjamin yet he bought a Garden being neere Ierusalem and the Hill Calvarie because it was a thing which belonged to the house within the walled Citie If a man might not sell his inheritance in Israel how Object could the Kings themselues inlarge their possessions or haue places of pleasure proper for themselues but we reade that the Kings of Iuda Israel had Orchards and Gardens and places of buriall proper to themselues which was a part of their peculium or proper right The Kings might haue Orchards and Gardens proper Answ to themselues places of pleasure but they might not buy the propertie of any mans Land or Vineyard Wherefore Naboth said well God forbid it me that I should sell my fathers inheritance they were but usufructuarij but the Lord was Dominus fundi and he that hath no right to himselfe cannot make a right to another Why might they sell their houses within a walled Citie and not their fields and grounds in the Country Levit. 25. 13. The reason was this they might not sell their grounds The reason why they might sell their houses within the walled Cities that their possessions might be kept still distinct but because many came to dwell in the walled Cities and the houses were not so distinguished as the grounds and Vineyards therefore they might sell them this was also done in favour of the Proselytes that they might haue a dwelling amongst the people of God The conclusion of this is as the Israelites when they Conclusion morgaged their Land they had not power simplie to sell it because the propertie was the
not suffered to marrie with the Caveat 3 Christians to seduce them Fourthly that they be not permitted to exhaust Christians Caveat 4 with their usurie Fiftly that they be not admitted to any publicke Caveat 5 charge and that they be distinguished from the rest of the people by some badge or by their apparell with these Caveats sundry Common-wealths haue admitted them CHAPTER XVI Of the Synedrion of the Iewes MAT. 5. 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the Iudgement and whosoever shall say to his brother Raca shall be in danger of the Councell THis word Synedrion is a greeke word but changed and made a Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sitters in judgement and Sanhedrin are the Iudges who sat in the Councell and the place it selfe was called Synedrion In the Syriack Domus judiciorum and Domus Iudicum The difference betwixt Domus judiciorum and Domus Iudicum differunt Domus judiciorum is the house where the Counsellers met and Domus Iudicum according to the Syriack and Chaldy phrase signifieth the Iudges themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Iudicum So the Chaldees when they expresse the Trinitie they call it Domus Iudicij because there were three that sat in their lesser Iudicatorie and when Beth dina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus judicij signifieth the Iudges themselues it hath the point aboue judh but when it signifieth the place of Iudgement it hath the point under judh There were two sorts of these Synedria amongst the Iewes the great Councell and the lesser the great Councell was called Sanhedrin Gedolah and the lesser was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedrin Ketannah The great Synedrion sate at Ierusalem onely the lesser Synedria sat in other places also and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicia The great Synedrion sat in Ierusalem onely and Christ Allusion Vide Guileli Schickardum de jure regio Ludovie de Dieu alludeth to this Mat. 23. 37. A Prophet might not die out of Ierusalem So O Ierusalem Ierusalem which killest the Prophets Mat. 23. 37. The great Synedrion judged onely of a Prophet But Gabinius the Proconsul of Syria divided this great The great Synedrion divided into fiue parts Synedrion which sat onely at Ierusalem into fiue parts whereof he placed one at Ierusalem another in Gadara the third in Amathus towards the red Sea the fourth in Iericho and the fift he placed in Sephra in Galilie And Christ meant of these Councels when he sayes they will deliver you up to the Councels Mat. 10. 17. At this time the great Synedrion was divided into fiue parts They shall deliver you up to the Councels and they will scourge you in their Synagogues by their Synagogues he What meant by Synagogues and Councels meant their Ecclesiasticall Iudicatories by the Councels their civill The number that sat in this great Iudicatorie were seventie and two six chosen out of every tribe but for making the number round they are called Seventie the Scripture useth sometimes when the number is not Rotundatio numeri quid full to expresse the full number as Iudg. 11. 5. Abimelech killed his brethren which were threescore and ten persons there were but threescore and nine of them for Iotham fled So Gen. 42. 13. Thy servants are twelue brethren the sonnes of one man although Ioseph was thought to be dead yet to make up the number because he had once twelue sonnes they are called the twelue sonnes of Iacob So Num. 14. 33. And your children shall wander in the Wildernesse fortie yeares according to the number of the dayes that the Spyes searched the Land this was spoken to them two yeares after they came out of Egypt yet the number is made up here and it is called fortie yeares So 1 Cor. 15. 5. He was seene of the twelue there were but eleven of them at this time for Iudas was dead and Matthias was not chosen as yet yet he calleth them twelue because they were once twelue to make up the number Sometimes againe although there be moe for making round the number they take away some as Luke 10. 1. the Syriack hath it the seventie two Disciples yet it is translated the seventie Disciples So the Seventie two who translated the Bible are called the Seventie The Lord charged Moses to gather Seventie of the Elders of Israel Moses said how shall I doe this If I shall choose sixe out of every Tribe then there shall be sixty and two and if I shall choose but fiue out of every Tribe then there will be ten wanting and if I shall The uncertaine conjecture of Sol Iarchi concerning their Election of the Seventie choose sixe out of one Tribe and but fiue out of another Tribe that will breed but strife amongst them What doth he then He made choise of sixe out of every Tribe and he brought forth seventie two blanke papers upon seventie of the papers he wrote Zaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex senex and upon the two that remained hee wrote Hhelek pars Now when the Tribes drew their Lots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pars. out of the Boxe he who drew Zaken senex Moses said unto him Antea sanctificavit te deus benedictus but he who drew Hhelek pars he said unto him Non cupit te deus The Hebrewes say that Eldad and Medad Num. 11. 26. were of those who were written but they went not out into the Tabernacle because they drew Hhelek pars but not Zaken senex they were inter conscriptos say they but not inter electos and so the number seventie is made up without them There were two Prâ—sidents in this Councell the first Two Presidents in the Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps chosen in respect of his power dignitie and wisedome and he was called Nashi princeps and Rosh hajeshibhah Pater consessus and he it was as the Iewes say that succeeded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consessus Moses who was the principall and the chiefe The order how they sat in Iudgement in the Councell and upon his right hand sat he who was greatest amongst the seventie and he was called Abh beth din pater consistorij the rest sat according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consisterij their dignitie and age next to the Prince and they sat in a circuit or a halfe Moone that both the Presidents might haue them in their sight The time when they sat the great Iudicatorie sat every The time when they sat in these Iudicatories day except on the Sabbath and festivall dayes and when they sat the little Synedrion sat but from the morning Sacrifice untill the sixt houre that is untill our twelue but the great Synedrion sat from the morning Sacrifice untill the evening Sacrifice that is untill our
pray when the Moone changeth Lord send us a good change so should we pray especially when we are ready to die that the Lord would giue us a happie change CHAPTER XXVIII Of their Yeare 2 CHRO 24. 23. And it came to passe at the end of the yeare or in the revolution of the yeare that the Host of Assyria came up THe Iewes had a twofold beginning of the reckoning of their yeare the first was from Tishri the second was from Nisan They began their first reckoning from Tishri in the moneth Elul their yeare ended and in this moneth their new yeare began this was called Tekuphah revolutio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revolutio anni 1 King 20. 26. it was in this moneth that the Kings went forth to battaile 2 Sam. 11. 1. And it came to passe when the yeare was expired at the time when Kings went out to battaile They went out to battaile at this time of the yeare because then the heat of the yeare was declining and the Chaldees called this moneth Mensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mensis Antiquorum Ethanim id est veterum 1 King 8. 2. In this moneth they began to reckon before they came out of Egypt because the Iewes held that the world was created in this moneth this moneth is called Hhoreph pueritia for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaldaicè Pueritia et Hyeâ—s Tishri is the beginning of the yeare Gen. 8. 22. so the beginning of our age is our childhood Iob 29. 4. Their Ecclesiasticall reckoning began in Nisan Exod Their Ecclesiasticall reckoning began in Nisan 12. 1 Chron. 12. 15. These are they who went over Iordan in the first moneth when Iordan had overflowed all the bankes this was in the moneth Nisan for then the snow melteth upon the mountaines of Libanus and the waters overflow the banks of Iordan Ioh. 4. 35. Say ye not there are yet foure moneths and then commeth the harvest that is the Pascha and the Pentecost the first was the beginning of the harvest and the last was the end of the harvest the beginning of the harvest fell in the first moneth of the yeare in Nisan for on the fourteenth day was the Pascha on the fifteenth day they brought in handfuls of new Corne and Zach. 7. 1. The word of the Lord came unto Zachariah in the fourth day of the ninth moneth even in Chisleu that is in the ninth from Nisan So the feast of the Tabernacles was kept in the seventh moneth Tishri which is the seventh from Nisan From Nisan they reckoned their feasts the reigne of What they reckoned from every moneth their Kings their contracts bonds and Obligations From Elul answering to our August they reckoned the age of their young beasts which they were to offer to the Lord none of their beasts were offered before Elul Thirdly from Tishri answering to our September they reckoned the seventh yeare of the resting of their land and their Iubilees and from this time they reckoned Vide Buxtâ—r Synag how long their trees were circumcised or uncircumcised Fourthly from Shebat answering to our Ianuary they reckoned all their trees which payed fruit they payed tithe onely of these trees which began to flourish at that time The conclusion of this is As the Lord changed the Conclusion reckoning of the Iewes from Tishri to Nisan because the Iewes then were delivered out of Egypt so the Lord hath changed our reckoning now from the old Sabbath of the Iewes to the new reckoning of our Sabbath because this day our delivery and redemption was finished 2 Cor. 5. 17. Old things are passed away behold all things are become new CHAPTER XXIX Of their numbring and manner of counting PRO. 3. 6. Wisedome commeth with length of dayes in her right hand THey numbered of old three manner of wayes first by their fingers secondly by letters and thirdly by Ciphers First by their fingers for as their first measure was their hand Esay 40. 12. Who hath measured the waters with the hollow of his hand and met out the heavens with his span So their first numbering was by their fingers and Salomon alludeth to this forme Pro. 3. 6. Wisedome coÌ„meth with length of dayes in her right hand The Greeks called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they numbered upon their fiue fingers so Ovidius Lib. 2. Fast Seu quia tot digitis per quos numerare Solemus So Iuvenal writing of Nestor Sua dextra computat annos They numbered upon their ten fingers because no simple number can go beyond nine and the tenth number is the complement of all simple numbers They numbered first with their right hand upon the left because the right was the most fit hand for action for the spirits lie in the right side of the heart and so make the right hand more fit to doe any thing and the bloud lieth more to the left side and therefore the left hand is not so fit for action Salomon saith that the wise mans heart is at his right hand Eccles 10. 2. the spirits enableth his hand more to doe and the fooles is at his left hand because there are not so many spirits in the left side of the heart to quicken the hand but when the spirits encline equally to both the sides then he is Itter jad ambidexter that could use the left hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambidexter well as the right such were the men of Benjamin and Ehud it should not be translated left handed Iudg. 3. 15. but he who used both the hands They numbered upon the left hand from one to ninetie nine and at an hundreth they began to turne to the Plinius Lib. 44. right hand therefore Ianus was set up at Rome with the number of the dayes in the yeare upon his hands having the great number upon his right hand and the small number upon his left The way how they numbered upon the left hand Beâ—â—a de ratiâ—ne tempâ—rum was this when they counted one they laid the point of their little finger in the midst of their palme when The manner of their counting from 10. to 100. they counted 2 they laid the ring finger upon the palme of their hand when they counted 3 they laid their middle finger upon the palme of their hand when they counted 4 they lifted up their little finger from the palme of their hand and they left other two fingers lie still upon the palme of their hand when they counted 5 they lifted up the ring-finger from the palme of their hand and when 6 they lifted up the middle finger when 7 they laid the point of their little finger about the middle of their hand and when 8 the ring-finger about the middle of their hand when 9 the middle finger about the middle of their hand when 10 they laid the naile of their forefinger at the middle of the thumbe when 20 they
laid the naile of the forefinger betwixt the ioynts of the thumbe when 30 they laid All numbers under an huâ—dred were counted upon the left hand the naile of the forefinger and the naile of the thumbe together when 40 they laid the thumbe upon the forefinger crosse-wayes when 50 they inclined the thumbe to the plame of the hand when 60 they laid the top of the forefinger to the thumbe when 70. they laid the naile of the thumbe to the top of the forefinger when 80 they laid the naile of the thumbe betwixt the forefinger and middle finger when 90. they laid the naile of the forefinger at the roote of the thumbe Luk. 15. 4. The Parable seemeth to allude to this forme of counting he left ninetie and nine and sought that one which was lost Then they transferred the numbers from their left All numbers from an hundred to a thousand upon the right hand hand to the right hand and they numbered hundreths upon the right hand as they number simple numbers upon the left hand When they came to reckon 1000 they laid the palme of their left hand upon their breast with their fingers spread when 2000 they laid the backe of their left hand upon their breast with their fingers spread when All numbers from 1000 to 100000. they numbered with their left hand they numbered 30000 they laid the palme of their left hand upon their breast with their fingers upward when they numbered 40000 they laid the backe of their left hand upon their breast and their fingers downward when 50000 they laid the palme of their left hand upon their navell with their fingers upward when 60000 they laid the backe of their hand upon their navell with their fingers downward when 70000 they laid the palme of their left hand upon their left thigh with their fingers crossewayes when 80000 they laid the backe of their left hand upon their left thigh with their fingers upward when 90000 they laid the palme of their left hand upon their left thigh with their fingers downward so that the hand was laid twice up and twice downe backward and forward upon their breast navell and thigh therefore Plautus saith Ecce autem avertit nixus laeva in femore habet manum dextra digitis rationem computat feriens femur that is he turneth his left hand from his left thigh is come with his right to smite upon his right thigh to signifie an exceeding great number When they came to 100000 they counted with After 100000. they counted the same way with their right hand their right hand upon their belly navell and thigh as they did before untill they came to 10000000. The Hebrewes Greekes and Latines counted likewise by the letters of their Alphabet the Hebrewes and M. Mille. D. Dimidium mille X. Because it consisteth of two VV. V. Because it standeth in the fift place amongst the Vowels Greekes numbered by all the letters of the Alphabet but the Latines had onely sixe by which they counted M. D. C. X. V. I. M. for 1000. D. for 500. C. for 100. X. for 10. and I. for 1. Afterwards they numbered by Ciphers which were but lately found out The Turkes learned it from the Arabians we from the Turkes and it commeth from the Hebrew word Saphar numerare in the Arabicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numerare Siphra est privatio that is a figure in the number which signifieth nothing by it selfe The Ancients did not onely number with their fingers but also speake with them unto which Salomon alludeth Pro. 6. 13. The wicked man he speaketh with his Allusion In tarentilla fingers therefore Naevius saith Alij dat annulum alium invocat cumque alio cantat alijs denique dat digito literas Loqui digitiâ— quid He giues a ring to one he calls upon another he sings with another and to others he giues letters by his fingers that is he mixeth his speeches with others by poynting out Letters with his fingers Beda in his Booke de indigitatione Beda libello de indigitatione sets downe the manner how they spake with their fingers after he hath set downe the manner how they counted with them for he saith De ipso computo quaedam manualis loquela figurari potest quâ literis quis sigillatim expressis verba quae cisdeÌ„ literis contineantur alteri qui hanc quoque noverit industriam tametsi longè posito legenda intelligenda contradat that is out of the same numbering there may be drawne out a certaine speaking by the hands which a man may deliver to another who stands a farre off who hath the same skill both to read and understand and this is by Letters expressed severally and the whole words are contained in these Letters So that the same way a man counts with his fingers that same way doth he speake with his fingers for the first number upon the hand poynteth out the first Letter the second number the second Letter and so to the end of the Alphabet and the man that had the best dexteritie did ioyne the Letters together and made up a word or phrase which onely he and the speaker understood They reckoned their numbers upon their fingers Conclusion when we looke upon our fingers we should learne to number our dayes Wisedome biddeth us binde her precepts to our fingers Prov. 7. 3. Alluding to their Phylacteries which they had upon their Armes so should we put those numbers upon our hands and continually make use of them for the shortnesse of our life CHAPTER XXX Of their civill Contracts and manner of writing them IERE 32. 7. Buy thee my field that is in Anathoth for the right of redemption is thine to buy it c. IN this contract and bargaine betweene Ieremie and his Vncles sonne Hanameel consider first the manner how the contract was written and secondly how this testimony is cited by Matthew Cap. 27. 7. First for the manner of writing the contract he who Sâ—aliâ—â—r in Elenâ—ho was to buy the ground wrote two Instruments the one he sealed with his owne Signeâ— the other he shewed Two Instruments written at thâ— buying of Land one cloâ—ed and another noâ— closed unclosed to the witnesses that they might subscribe and beare witnesse of that which was written this the witnesses did subscribe upon the backe of the inclosed instrument and these two Instruments were almost alike in all things saue onely that in the sealed Instrument something was concealed from the witnesses the things What things were concealed from the witnesses in the closed Instrument concealed were these the price of the Land and the time of the redemption these they concealed for none knew these but the buyer and the seller in case that the Goel or the next of the kindred knowing the time of the redemption and the price and the Morgager not being able to redeeme it at the day it was
lawfull for the next of the kindred to haue redeemed it these two being concealed there was place still for the poore man to redeeme his Land after the day therefore they set downe in the inclosed Instrument onely the bare disposition without the price or time of redemption So amongst Câ—lius Rodogineus the Romanes when they sealed their latter will they concealed the name of the heire lest any wrong should be done unto him It may be asked how these words are cited by Mathew Quest chap. 27. 9. Then was fulfilled that which was spoken by Ieremie the Prophet saying and they tooke the thirtie peices of silver the price of him that was valued which they of the children of Israel did value and gaue them for a pâ—tters field as the Lord appointed me he alledgeth Ieremie but the words are spoken by Zecharie chap. 11. This testimonie in Mathew is made up of the saying Answ of Ieremie and Zecharie and yet Ieremie is onely cited The New Testament câ—teth two places out of the old to make up one testimonie by Mathew for it is the mannâ—r of the new Testament to make up one testimonie of two cited out of the old Testament although written in divers places in the old Testament Example Peter Acts 1. 20. maketh up but one testimonie of divers places collected out of the Psalme 69. 17. and 109. 8. so 1 Pet. 2. 7. this testimony is made up of diverse testimonies out of the Psalme 118. 22. and Esay 8. 14. So Christ Math. 21. 5. maketh up one testimony out of Esay 62. 11. and Zach. 11. 11. So Mat. 21. 14. made up of Esay 56. 7. and Iere. 7. 11. Secondly this is the manner of the New Testament The New Testament 〈…〉 ing of two Prophets expresse him who â—â—th the chiefe part of the testimonie when testimonies are cited out of two they leaue out the one and expresse onely the other and they cite the whole testimony as written by one example Mat. 21. 5. there is a testimony cited out of two Prophets yet they are cited but as one testimony it is cited out of two Prophets Esay 62. 11. and Zach. 9. 9. Yet the Evangelist saith that it might be fulfilled which was spoken by the Prophet the first words are Esayes the latter are Zacharies and yet they are cited as if they were the words of Zachary So Mark 1. 2. As it is written in the Prophets this testimony is written both in Esay and Malachy Behold I send my Messenger before thy face c. yet Mat. 3. 3. Esay is onely cited and not Malachy Now let us consider here why the Evangelist citeth here Ieremie rather than Zacharie the Evangelist would Why Matthew rather cites Ieremie than Zacharie giue a reasoÌ„ here not so much why Christ was bought by the Scribes and Pharisies as of the feild which was bought for such a price Zachary speaketh nothing of the field that was bought wherefore it had not beene pertinent for the Evangelist to haue brought in the testimony of Zachary here Ieremie in his thirtieth second Chapter telleth when the Captivitie was now approaching he is commanded to buy such a field and in buying such a field there was some secret mystery secondly there was some analogie for this feild bought by Ieremy was a type of the Potters field whereof Matthew speaketh and the analogie consisted especially in this the field which Mathew maketh mentioÌ„ of was bought to be a buriall for strangers and this was typed in the field which was bought by Ieremy for Ieremy was commanded What time Ieremiah bought this field to buy this field at that time when he was taken prisoner and when there was little or no hope for him to come out of prison and when the City was besieged by the Chaldeans the buyer might thinke now that he had but small reason to buy that land which was presently to be taken by the Chaldeans Ieremie might haue said unto the Lord the Citie is to be delivered into the hands of the Chaldeans and thou bidst me buy the field for so much money the Lord saith I will deliver this Citie into the hand of the Chaldeans hence it may seeme that this field was bought rather for strangers than for the buyer himselfe or any that belonged unto him therefore Lament 5. 2. Ieremie saith our inheritance is turned to strangers our houses to Aliants But how could Anathoth be turned into a buriall place Quest It is answered the feild which was in Anathoth was Answ assigned to the Levites Iosh 21. 18. These Cities which were assigned unto the Levites they had no feilds which were arable about them to beare Corne but some ground for the feeding of their Cattle and it is most probable that they had some Gardens wherein they buried their dead as we reade of Ioseph of Arimathea who had a Garden neare the Citie in which Christ was buried Secondly this feild by Matthew is called the Potters feild here we may see some resemblance betwixt this feild and the feild spoken of by Ieremie for after the writs were perfected Ieremie said to his Scribe Baruch take these writs and put them in an earthen pot that they may continue there for many dayes vers 14. There must be something typed by this that he biddeth take these writs and put them in an earthen pot for men use to put their writs in Chests and boxes and safest places and as this buying of the field was set downe as an argument to strengthen the Israelites that they should returne out of the Captivitie and possesse their own lands so it was a type of that which Matthew speaketh as this feild which Ieremie bought was turned into the use of strangers so was the field which Mathew speaketh of made a buriall for strangers and as the writs were hid in the earthen pot in Ieremies time so was this feild which Matthew speaketh of a Potters feild In Zachary there is no mention made of the buying of the feild with the thirtie peices of silver but Matthew speaketh of buying of the feild and so doth Ieremie therefore the Evangelist pertinently citeth Ieremie and not Zacharie From the citing of this testimony we may draw this Conclusion Conclusion there are many things written in the old Testament which at the first sight might seeme to look no wayes to the new but if we looke neerer and neerer unto them we shall see how they agree together therefore we should search the Scriptures which beare testimony to Christ Ioh. 5. 39. CHAPTER XXXI What things the Goel was bound to doe to his kinsman and what things were done to him by his brethren PROV 23 10 Remoue not the old land-marke and enter not within the feild of the fatherlesse for their Redeemer or Goel is mightie and he will plead their cause HE that was the Goel in Israel was bound to doe The priviledges of the neerest kinsman three
theft Affirmatiue commandements binde not so strictly How affirmatiue and negatiue Precepts bind as Negatiues doe this is a Negatiue yee shall not suffer a Witch to liue but this is an Affirmatiue that the theefe shall pay fourefold or fiue this Law had sundry exceptions and mitigations it might be extended or mitigated he was bound to pay fourefold but yet the Magistrate might haue mitigated this and taken but twofold from him and they might haue extended it further as Salomon extendeth it to sevenfold Proverb 6. 31. Ieshallem Shibhgnathaijm he shall pay sevenfold the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double the duall number ten in the duall number VVhat the doubling of the duall nuÌ„ber among the Hebrewes signifieth is twentie three is thirtie and foure is fortie but when they come to seaven here they double not The light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be sevenfold then he addeth for explanation as the light of seven dayes Esa 30. 26. Here Shibhgnathaijm doubleth not in the duall number as in the former numbers but onely standeth for seven he shall pay Shibhgnathaijm that is seven for one VVhat the number seven signifieth some interpret it a definite number for an indefinite or he shall pay sevenfold that is as much as two for foure but it is not the manner of the Scriptures to take the number under seven for seven or he shall pay seven-fold that is much more then he tooke and the words following seeme to approue this interpretation he shall pay all the substance of his house And sometimes this punishment was extended to death as Davids sentence was that he should die the death because he tooke the poore mans onely sheepe Some answere that it was not for his theft that David gaue out sentence of death upon him but for his oppression and violent theft as if a man had come by night and had broken into a mans house and had stollen any thing then he might haue safely killed him by the Law and he was not to die for it but if he had come after the Sunne rose and had stolen any thing and the owner of the goods had killed him then he was to die for it But out of Davids answere we may obserue this that The person against whom the theft is committed aggravateth the sinne the person against whom the sinne is committed aggravateth the sinne as for a rich man to steale a poore mans sheepe so the time aggravateth the sinne if the theefe came in the night to steale then the owner of the goods might safely kill him because of his violent theft But it may be asked what is violent theft If a man steale to satisfie his hunger that is not violent theft but if a man steale who may get his living other wayes and liue upon the sweat of other mens browes or if he steale from one that hath small means to liue on or if he haue meanes to liue upon who stealeth this is judged violent theft and the Magistrate for this may put him to Tom. 1. 2. Municipall Lawes bind onely in the Countrey where they are made death Thomas observeth well that the Magistrate may adde to the judiciall Law of Moses according to the necessitie of the time and greatnesse of the offence and as the Municipall Lawes of other Countries oblige not men but in the Countrey where they are made so doth not Moses judiciall Law A Magistrate in Israel was bound when a malefactor was whipt not to giue him aboue fortie stripes this Law bindeth not the Magistrate now sed crescentibus delictis exasperantur paenae but the equitie of Moses judiciall Lawes bindeth all people this is the equitie of Moses Law that for violent theft a man should alwaies die and the Law judged that violent theft which is not for a mans necessitie to satisfie his life What if a poore man had but a little to saue his life Quest and another were in as great extremitie whether were this violent theft for him to take from the poore man in such a case No doubt it were therefore Christ sayth Answ â—hee that hath two coats let him giue his neigbour one How Christs words are to be understood in workes of charitie to wit in his necessitie but not he that hath one coat for then he was not bound to giue it It is alledged Prov. 6. 30. that the theife should pay seven-fold Object and not be put to death but the jealous husband will kill the adulterer This place proveth nothing it sheweth onely what Answ the jealous husband doth it sheweth not what he may doe And secondly for the theife it sheweth onely what was the usuall punishment amongst the Iewes by their judiciall Lawes to take seven fold but it sheweth not what may bee done by the positiue lawes of other Countries The conclusion of this is Now under the Gospell theft is a greater sinne then under the Law and the necessitie A difference betwixt that which is done and that which should bee done is greater amongst us generally then it was amongst them And thirdly that selling of men to make restitution for things taken by theft is not in use amongst us and therefore theeues may bee put to death CHAPTER XXXIX Of their proceeding in judgement before they executed the malefactor EZEK 9. 10. Goe through the midst of Ierusalem and set a marke upon the forehead of those that sigh c. THose who were appointed to be saved amongst the people of God he used to set a marke upon Those that were to bee saved the Lord caused to marke them them Exod. 12. When the Egyptians were to be destroyed the Lord commanded his people to sprinkle the bloud of the Paschall Lambe upon the lintels of their doores and from this as Epiphanius marketh the Lib. 1. cont har 18. Egyptians used at the Equinoxe in the Spring to take vermilion and to rubbe over all their trees and houses with it saying that at that time of the yeere the fire had almost burnt up all Egypt and therefore they use this as a signe in remembrance of their deliverance So the Lord commanded Ezekiel to set a marke upon those of Ierusalem that mourned whom he was minded to saue Ezek. 9. 4. But what was the reason that he set not a marke of Quest destruction upon them that were to be destroyed as he set upon these who were to be saved The reason was Answ because of the great number that was to be destroyed God did not marke those who were to be destroyed because of their great number in respect of the handfull that was to be saved for where there was one to be saved there was a hundred to be destroyed there were but seven thousand who bowed not their knee to Baall and of the great multitude that came out of Egypt onely two entred into the land
of Canaan And Revel 7. 4. of all the Tribes of Israel there were but one hundred and fortie foure thousand sealed in the fore-head And in Ieremies time it was very hard to find one that executed judgement in all the streetes of Ierusalem Ier. 5. 1. There were a few good men at that time as Ieremie himselfe Ebedmelech the Blackmoore Vriah the Prophet and the Rechabites But the most of the rest were naught and if Ierusalem had beene searched few had been found in it And this was a griefe to the Prophet Micah which made him to complaine that hee could not get a cluster to eate Mica 7. 1. meaning that the good men were perished out of the earth The Heathen learned this of the people of God to marke those who were to be saved with the letter â—tau and these that were condemned with the letter â— theta It The heathen marked the condemned with theta and them that were absolved in judgement with taâ— Ascon ped was the custome of the ancient warriors when they returned from battaile he who kept the register of their names marked the names of those who returned safe with the letter tau and the names of those who were wanting with the letter theta the Latines learned this from the Grecians the Grecians from the Egyptians and the Egyptians from the people of God Persius Si potis es vitio nigrum praefigere theta They put not two to death in one day except they The Iewes put not two to death in one day but for the same crime were guiltie of one crime and they giue this example If a man had lien with the Priests daughter he and she were not put to death both in one day because she was guiltie of a greater sinne then he therefore she was to be burnt quicke but he was not to be put to death that day neither was he burnt quicke as she was How came it to passe then that they put Christ and the two theeves to death in one day seing Christ was Quest condemned for affecting the Kingdome and the theeves for theft Christ and the two theeves were condemned Answ for one fault because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditiosi Mark 15. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditiâ— factio troublers of the peace of the Kingdome and therefore the theife said thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same condemnation Luke 23. 40. Barrabas was a murtherer and so should haue dyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effractores the sword but because he made insurrection and troubled the common peace therefore he was to be crucified And the Hebrewes call these perizim effractores and the Rabbins called them listin from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tooke armes to trouble the peace of the Common-wealth and they used to crucifie all these who troubled the Kingdome and made insurrection CHAPTER XL. Of their Capitall punishments IOSH. 7. 25. And all Israel stoned him with stones and burned them with fire after they had stoned them with stones THere were sundry sorts of punishments inflicted upon malefactors by the house of judgement among the Iewes Some of them were burnt some of them were strangled some of them were stoned and some of them were beheaded and some of them were drowned He that lay with his mother or daughter in law the wife of his sonne or with a maide that was betrothed Who were stoned Deut. 22. 24. Or if a woman bowed downe to a beast Levit. 20. 16. so the blasphemer Levit. 24. 14. and Idolater Deut. 17. 5. So he who offered his seed to Molech Levit. 20. 2. He that had the spirit of divination or was a wizard Levit. 20. 27. He that profaned the Sabbath he that cursed his father or his mother Levit. 20. 9. so the disobedient sonne was stoned to death Deut. 21. 21. He that perswaded or enticed others to Idolatry Deut. 13. 1. all these were stoned to death First the Priests daughter if she committed adulterie Secondly he who lay with his owne daughter Thirdly Who were burne he who lay with his sonnes wife Fourthly he who lay with his daughters daughter or with the daughter of his wiues daughter Fifthly he who lay with his mother in law or with the mother of his mother in law or hee who lay with the mother of his father in law his wife being yet aliue even all these were burnt Iosh 7. 15. He that is taken with a cursed thing shall be burnt with fire and vers 25. all Israel stoned him with stones first he was stoned and then burnt Those who killed were beheaded and those who fell Who were beheaded away to Idolatry The fourth sort of punishment was strangling which was Who were strangled the lightest sort of punishment capital among the Iewes First he who did strike his father or his mother SecoÌ„dly he who stole a man in Israel Deut. 24. 7. Thirdly any old man who hearkened not to the voice of the Synedrion Fourthly a false Prophet and he who lay with another mans wife Fiftly he who defiled the Priests daughter all these were strangled And the Iewes say wheresoever this punishment is set down let his bloud be upon his owne head it is to be understood of stoning but where the phrase is found let him die the death and the punishment not set downe in particular then it is to be understood of strangling But this holdeth not it is said Exod. 21. 12. he that smiteth a man that he die shall surely bee put to death so it is said that the adulterer shall die the death yet he was not strangled but stoned Ezek. 16. 40. Ioh. 8. 45. This strangling the Romanes changed into crucifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucifigere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was called zacaph crucifigere and the crosse was called zeceph crux and gnetz arbor and the Greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum geminum Lastly drowning Mat. 18. 6. It were better that a milstone were hanged about his necke and that he were drowned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimersio in pelagus submersio in the midst of the Sea and the Greekes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were put in a chest of lead and sunke in the Sea as Casaubon sheweth out of Athenaeus What sort of punishment is meant Quest. Gen. 17. 14. he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excisio is not circumcised that soule shall bee cut off from his people The Hebrewes expound this sort of punishment diversly Answ Kimchi saith he shall be punished by the Lord but he addeth that he is much mistaken who thinketh that the child not being circumcised is secluded from the life to come Moses Cotzensis thinketh that these who were not circumcised the eight day should dye without children alluding to that place Levit. 20.
was divided in foure quarters There were three Tribes on every quarter and a space betwixt them and the Tabernacle and Moses and Aaron and the Priests upon the East the Coathites upon the South the Gersonites upon the West and the Merarites upon the North these lay betwixt the Tribes and the Tabernacle to watch the holy place So betwixt Gods throne and the foure and twentie Elders compassing it were foure living creatures full of eyes Rev. 6. 10. In the first place Iudah pitched and removed first The priviledâ—e Iudâ—h Iudah got the first place of him the Kings were to come he marched first he sacrificed first Numb 7. 12. Iudah gaue a Lyon in his Colours Themistocles said it was better to haue a Lyon to be a Captaine to a company of Harts than to haue a company of Lyons and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catulus leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo â— vâ—â—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo cord tâ—s Hart to be their Captaine The Lyon is first Gur Catulus Leonis then he is Cephir cum incipit praedari when he beginneth to catch the prey and then he is Labhi when he groweth old First Iudah was the Lyons When Iudah was the Lyons whelâ—â— hâ— Lyon and the â—ierce Lyon whelpe in Ioshuah's time Iosh 1. when they went out first to Conquer the Land then he was Cephir in Davids time and thirdly he was Labhi Cordatus Leo in Salomons time And in placing of these Tribes ye shall obserue that alwayes witâ—â—he feebler Tribes there is a warre-like and a couragious Tribe placed as with Issachar and Zabulon two feeble Tribes Iudah is placed Issachar was A warrelike Tribe placed with the more feeble dull like the Asse and loved to coâ—tch betweene two burdens Gen. 49. 14. So Iudg. 15. 16. Why abodest thou amongst the sheep-folds to heare the bleating of the flockes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibilare or delighting to whistle by the flockes having no minde to helpe thy brethren in the warres Zabulon had no skill in the warres he dwelt by the Sea-side and gaue himselfe onely to shipping therefore Iudah was joyned to helpe these two weake Tribes so in that vision Esa 21. 7. The Asse and the Camell are joyned together the Camell signifying the Medes the more generous people and the Asse the Persians the more dull people In the second companie was Ruben Simeon and Gad Ruben unstable as water Gen. 49. 4. So Simeon a weake Tribe divided in Iacob and scattered in Israel Gen. 49. 7. now to helpe these they had the warre-like Tribe of Gad joyned with them Gen. 49. 19. Gad jedud jegudennu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegans paranomaâ—ia vehu jagud gnakabh Gad a troupe shall overcome him but he shall overcome at the last the men of Gad were mightie men of warre and had faces like Lyons 1 Chron. 12. 8. In the third companie were Ephraim Manasse and Benjamin and Ephraim the most warrelike of the three Ephraim had skill to handle the Bow Psal 78. 9. but Benjamin was Ittorjad he could sling with both the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambidexter 1 Chron. 12. 2. In the fourth companie were Dan Asser and Nephthali and of these three Dan was the most valiant Zabulon and Nephthali were a people that jeoparded their liues unto the death Iudg. 5. 18. but Dan was their Captaine he came in to saue the taile of the hoast and he was called the gathering hoast and the Lord alludeth to this forme Esa 51. 11. I will goe before you and gather you in they left none of the weake behinde them Num. 12. 15. and Miriam was shut out of the Campe seven dayes for Leprosie and the people journeyed not till Miriam was brought in againe David alludeth to this Psal 27. 10. Though my father and my mother should forsake me yet thou wilt gather me up Amalek cut off the taile of the Host Deut. 25. 17. these are called the hind most of the Host Iosh 10. 19. Every one of these quarters had their Captaine and Every one of the Quarters had their Captaine he was the wisest and most couragious for strength and counsell are for the warres Prov. 10. 5. 2 Sam. 23. 8. the Tachmonite for his wisedome is Ioshebeang he sat in the Councell and for his valour and courage he is called Hadino the Eznite that is who delighted to lift up the speare young and rash youths are not fit to be Captaines such as was Alexander the Great who ran violently Quando animali additur genitiâ—us faminiâ—â—s pluralis tuâ—â— significatur animal illud teuerâ—â— esse Gen. 38. 7. rather thorow the world than by skill or wisedome therefore Dan. 8. 21. he is called Hircus caprarum that is a young Goat There were foure memorable things to be observed in this Campe first their order secondly their cleanlinesse thirdly Salus castrametantium and lastly how the Lord provided meat and cloath for them First the order that was in this Campe this was Acies The order of this Campe. benè ordinata and God who is the God of order and not of confusion set them in this order Balaam saw this when he said Num. 24. 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel As the vallies are they spread forth as Gardens by the River side as the trees of Lign-aloes which the Lord hath planted and as Cedar trees beside the waters Secondly Mundities the cleanenesse and neaâ—nesse of this Campe for the Lord commanded them when they were to ease nature to goe without the Campe and to take a padle with them and dig in the ground to cover their excrements Deut. 23. 12. Thirdly Salus castrametantium there was none feeble in their Tribes Psal 105. 37. and pes tuus non fuit fermentatus thy foote did not swell these fortie yeares Deut. 8. 4. Fourthly the Lord provided well for this Campe The Lord provided meat and cloths for this Campe. both meat and cloths meat He rained downe Manna from the heavens and fed them with the bread of Angels and for their clothes they waxed not old Deut. 8. 4. And it is most probable that their cloaths did grow with them as they grew their shoes waxed not old upon their feete Deut. 29. 5. Their shoes did grow with their feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noninveterârunt and it seemeth that the childrens clothes were made of the clothes of them who died The foure Captaines pitched their Tents at the foure corners of the Campe Iudah pitched in the Northeast corner Ruben in the Southeast Ephraim on the Southwest and Dan on the Northwest corner Num. 2. 2. Every man of the children of Israel shall pitch by his own standard with the Ensigne of their fathers house farre off about the Tabernacle of the Congregation shall they pitch A figure to shew the Ensignes Motto's and order of the Tribes pitching about
alloweth the fact of Marie Mat. 26. 10. when she poured the boxe of precious oyntment upon his head Why trouble ye the woman for she hath wrought a good worke upon me and Gamaliel ordained that none should be wrapped in silke but all in linnen and no gold put upon them So amongst the Romans they were glad to diminish Cicâ—rolib 2. de ll these charges tria si velit recinia vincula purpurea decem tibicines plus ne adhibeto Lastly after the buriall was ended they used to comfort They comforted the living after the dead were buried the living after this manner first sit consolatio tua in Caelis secondly quis audet dâ—o dicere quid secisti thirdly they repeated these words of Esay chap. 25. 8. he will swallow up death in victorie and wipe away all teares from their faces and Psal 72. 16 they shall flourish and spring againe as the grasse on the earth they bâ—leeved the resurrection of the bodie therefore they called the Church-yard Beth chaijm domus viventium and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus viventium our soules lodge but a while in the bodie as in a tabernacle 2 Cor. 5. 1. so our bodies lodge but a while in the graue as in a tabernacle Act. 2. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resteth in hope as in a tabernacle and then they cryed Zacorâ—ki gnapher anachnu remember that we are but dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus penset jacturam tuam and they conclude with this of Iob 1. the Lord hath given the Lord hath taken blessed be the name of the Lord. When their little children died they used not many speeches of consolation but onely said the Lord recompence thy losse Iob hath a notable saying I came naked out of my mothers wombe and I shall goe naked thither againe How shall I goe thither againe it is not taken for the same place but for the same condition hence it is that the inferior parts of the earth are called both the mothers wombe and the graue Psal 139. 15. I was curiously wrought in the lower parts of the earth that is in my mothers wombe Ephes 4. 9. Christ is said to descend into the lower parts of the earth that is into his mothers wombe and see the affinitie betwixt the belly and the graue Christ joyneth them together Mat. 12. As Ionas was three dayes and three nights in the belly of the Whale so shall the sonne of man be in the heart of the earth and Salomon Prov. 30. joyneth them together there are three things that are not satisfied the graue and the barren wombe c. The conclusion of this is let us remember Iob 30. Conclusion 23. that the graue is domus constitutionis omni vivo that is the house in which we are all appointed to meet and it is domus saeculi the house of our age in which we dwell a long time therefore we should often thinke of it and not put the evill day farre from us and make a covenant with death Of the IEVVES Oeconomicks Of the time of their Repast THey had but two times of their Repast Dinner and Supper they had no breakfast Peter had eaten nothing at the sixt houre Act. 10. 10. and Act. 2. 15. those are not drunke as yee suppose seeing it is but the third houre of the day But it may seeme that they used to breake their fast Object in the morning for Iob. 21. 4. it is said that when the morning was come Iesus stood on the shoare and said children haue yee any meat The reason of this was because they had fished all Answ the night and being wearie they refreshed themselues in the morning but we reade not that they used ordinarily to breake their fast in the morning Eccles 10. 16. Woe to thee O land when thy Princes eate in the morning they did not eat in the morning because it was the fittest time for judging and deciding Controversies and therefore the Whores of old were called Nonariae because Persius Satyr 1. they came not out to commit their vill any till after the ninth houre when men had ended their businesses and the Lord biddeth them execute judgement in the morning Iere. 21. 12. The time of Dinner was the time when they refreshed themselues first Ioh. 21. 12. Iesus said unto them come and dine so Luk. 11. 37. And as he spake a certaine Pharisie besought him to dine with him and the second refreshment was at the time of Supper this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spent a longer time at Supper than at Dinner and therefore afterward they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Banquets called Suppers sometimes Dinner and they called all Banquets Suppers in what time soever of the day they were although they were not in the Evening and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutantur the one is put for the other as that which Matthew calleth a Dinner cap. 22. 4. Luke calleth a Supper 14. 16. The Greekes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prandium secondly they The Greekes sed more sumptuously had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refreshment betwixt Dinner and Supper which is called Merenda a beaver or afternoons drinke and they called this Caenae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly they had their Supper and then they had Banquets after Supper and this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè comessatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe a Banquet with whores and Paul alludeth to this word Rom. 13. 13. Let us walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Moabitarum honestly as in the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in rioting and drunkennesse not in chambering and wantonnesse And because the Iewes used to travaile so farre before the heat of the day therefore they called this space which they travailed diaetam terrae Gen. 35. 16. This sheweth their moderate dyet They were sparing at Dinner and they fed more freely at Supper the Lord gaue them bread in the morning and but Quailes at night Exod. 16. 12. They went to Supper at the ninth houre after the Evening They measured the houres by their shadow Sacrifice and before the setting of the Sunne they ended it this was called Hesperismus the ancient Greekes called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the time when a mans shadow was ten foot in length for they measured the houres by their shadow when the shadow was of such a length then it was such an houre when their shadow was six foot long then they used to wash themselues and when it was ten foote long then they went to Supper The meat upon which they fed at Dinner and Supper was called Sagnadah their sustentation and Tereph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esc◠〈◊〉 〈◊〉 〈◊〉
wicked man and hast no part of this Image of God to defend thee no marvaile if thy dogge bite thee thy horse braine thee or thy oxe gore thee Let us studie then for to haue this Imagâ— repaired in us if we would be in league with the beasts of the field The dogges came and licked his sores The beasts many Beasts surpasse man in many duties times out-strip man in many duties The Kine of Bethshemesh went streight forward with the Arke and declined neither to the right hand nor to the left but man many times declineth either to the right hand or to the left and he keepeth not this midst The Oxe knoweth his owner and the Asse his Masters crib but Israel doth not know my people doe not consider Esay 1. 3. and Ier. 8. 7. Yea the storke in the heaven knoweth her appointed times and the turtle and the crane and the swallow obserue the time of their comming but my people know not the judgement of the Lord. And the Lord sendeth man to the Ant to learne wisedome Prov. 6. 6. Goe to the ant thou sluggard consider her wayes and be wise Balaams Asse saw the Angell sooner then Balaam himselfe and therefore is it that the Scripture calleth men beasts and sendeth them to be taught by beasts which sheweth how farre man is degenerated from his first estate and what a low forme hee is in when the beasts are set to teach him It may seeme strange why the Lord distributeth Why God gaue his children a small portion in this life things so that he giveth such plentie and abundance to the rich glutton and so little to Lazarus seeing the earth is the Lords and the fulnesse thereof Psal 24. 1. God who doth all things in wisdome doth not this without good reason The Lord dealeth with his children in this life as he did with the Israelites when he brought them Simile to Canaan Numb 13. 17. When he brought them to Canaan he made them to goe Southward into the Mountaines South a barren Countrey the South was a dry and barren part Iudg. 1. 15. Thou hast given me a South-land giue me also springs of water so Psal 126. 4. Turne againe our captivitie O Lord as the streames in the South hee prayeth that the Lord would refresh them now in the midst of bondage as the waters refreshed the dry and barren South And Iarchi noteth that the Lord did with his people here as Merchants doe who shew the worst cloath first so Simile dealeth the Lord with his children hee sheweth them the worst first and as at the wedding in Cana of Galilie the last wine was the best so is it here the Lord sheweth his children great afflâ—ctions and troubles the South part as it were at first but afterwards he bringeth them to the Land that floweth with milke and honey Secondly he bestoweth these outward and temporarie things but sparingly upon his children that hee may draw their hearts to the consideration of better things he giveth the wicked their portion in this life Psal 17. 14. Sonne remember that thou in thy life time receivedst thy good things Luke 16. 25. but he reserveth the good things for his owne children that is the holy Ghost the graces of the Spirit Luk. 11. 9. It is a matter of great consequence to discerne what Great skill required in discerning the gifts of Gods right hand are the gifts of Gods favour many men thinke because they haue wealth and prosperitie they are the gifts of Gods favour and they seeme to stand under the Lords right hand but they are deceived When Ephraim and Manasseh were brought before Iacob Ephraim was set at Simile Iacobs left hand and Manasseh at his right hand but Iacob crossed his hands and laid his right hand upon Ephraims head and his left upon the head of Manasseh Gen. 48. So many men who seeme to stand at the Lords right hand shall be set at his left hand and many who seeme to stand at his left hand shall be set at his right hand Lazarus seemeth to stand now at his left hand but stay till you see him die and the Angels carry him to glory and then yee shall see him stand at the Lords right hand It is a point of great wisedome to know the Lords dispensing hand David prayeth Psal 17. 7. separa benignitates tuas as if he should say giue us something O Lord that we may be discerned to be thy children from the wicked for by these outward favours wee shall never be knowne to be thy children The Lord careth not to throw a portion of this world to a wicked man as if one should throw a bone to a dogge but he will know well to whom hee giveth this rich gift of eternall life And it came to passe that the beggar dyed and the rich Death separateth the godly from the wicked man also dyed Death maketh a full separation betwixt the children of God and the wicked the sheepe and the goates may feed together for a while but the shepheard separateth them the wheat and the chaffe may lie in one floore together but the fanne separateth them and the good and the bad fish may be both in one net untill they be drawne to the land and the tares and the wheat may grow in one field for a while until the time of harvest so may the godly and the wicked liue together here for a while but death maketh a totall and full separation Moses said to the Israelites stand still and Simile see the salvation of the Lord which hee will shew to you to day for the Egyptians whom yee haue seene to day yee shall see them no more for ever Exod. 14. 13. the red Sea made a separation betwixt the Israelites and the Egyptians for ever So death separateth the children of God from the wicked that they shall never meete againe Betwixt us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us that would come from thence Luk. 16. 26. This should Gods children should haue little medling with the world teach the children of God to haue little medling with the wicked why because one day there shall be a totall and finall separation and this is a great comfort to his children oftentimes now they are afraid of the incursions of the wicked and of their bloodie hands but then they shall never be afraid of them The gates of the new Ierusalem were not shut at all Revel 21. 25. to signifie that there shall be no feare of the enemie there And he was carried by the Angels into Abrahams bosome Here consider three things first how it commeth that the Angels are ministring spirits to man secondly what they minister to man thirdly the comfort that we haue by their ministerie First the ground of their ministery is because we are reconciled to God in Christ when man