Law putteth no difference in the worship of God betwixt the sonne the daughter the man-servant nor the maid-servant nor the stranger Exod. 22.10 but the ceremoniall Law alloweth the Priest to eate his sonne to eate his daughter to eate his servant bought with his money to eate and his servant borne in the house to eate but not the stranger Levit. 22.10 11 12. Why the servant borne within the house and bought with the money might eat the holy things Againe the servant that was bought with his mony and he that was borne in the house might eate to signifie unto us that they who are borne within the covenant they who are bought with the price of Christs blood although strangers before are partakers of Christs sacrifice but these who are strangers still are not partakers of his holy body The Priests daughter when she returned home to her father againe might eate of these lesse holy things so we being married to the law and it having dominion over us Rom. 7 1. we were out of our fathers house and might not eate of this holy bread but being dead to the law Rom. 7.4 and divorced from our sinnes as Widdowes we may come home to our fathers house and be partakers of the holy things Secondly What things the Priest and his sons might eat what things the Priest and his sonnes might eate that which was ignitum Iehovae the sacrifice which was burnt to the Lord by fire as the sinne offering and the Trespasse offering the Priest and his sonnes might eate of them but not his daughters so the Shewbread Levit. 24.9 and it the Shewbread shall be Aarons and his sonnes and they shall eate it in the holy place for it is most holy unto him of the offerings of the Lord made by fire The Priest and his sonnes might onely eate of the Shewbread but not his daughters but in necessity others might eate of it as well as the Priest and his sonnes as David and his men in necessity eate of it 1 Sam. 21.6 if they might eate of it in necessity much more might the Priests wife and his daughter in their necessity eate of it When the Priest asked David whether his men were cleane or not that they might eate of the Shewbread Quest whether might he have given them that bread in the time of their uncleannesse to eate of it in their necessity or not If it had beene in extreame necessity Ans he might have given them of this bread to eate to save their lives although they had beene in their uncleannesse but he could not have given them it in their lesse necessity when they were uncleane The Iewes have a rule A rule of the Iewes where thou findest a command to doe a thing and a prohibition to forbid a thing and they both cannot be kept then thou must leave the negative and fellow the affirmative Example a Nazarite is forbidden to shave his haire and the Leper is commanded to shave his haire Now when a Nazarite becomes a Leper which of these two shall he follow hee shall leave the negative precept which commanded him not to shave his haire and he shall follow the affirmative and shall shave his haire So the Priest is forbidden to give his daughter any of the Shewbread againe he is commanded to provide for his family now his daughter is like to sterve for hunger which of those two shall he follow he is to follow the affirmative here and to leave the negative So in the Sabbath c. The Place where they eate the holy things Thirdly the place where they were to eate the holy things some things they were to eate by the Altar that is in the Chambers of the Priests hard by the Altar some they were to eate in Ierusalem and some they were to eate in any part of Canaan Some things they were to eate in the Chambers nere the Altar Ezek. 42.14 those things in Levit. 10.12 they are said to eate at the Altar When Ezekiel describeth the Temple here he meaneth the Temple under Christ and the maintenance of the ministery under the Gospel as the Priests who served at the Altar under the law eate of the rest of the sacrifice in their Chambers so the ministers under the Gospell should be maintained now 1 Cor. 9.13 Secondly the lesse holy things they eate them in Ierusalem the Paschall Lambe was eaten within Ierusalem and not in the Temple therefore it was of those lesse holy things Quest The Paschall Lambe being the chiefe thing that represented Christ how is it reckoned amongst the lesse holy things Answ Why the Passeover was reckoned a lesse holy thing It was reckoned amongst the lesse holy things because there was little of it burnt but it was eaten by the people Secondly it could not be eaten as a Sacrament in the Temple for the distinction of the families that must eate it severally they all could not eat it in the Temple So the first Tithe was but a common holy thing or lesse holy and it might be eaten any where but the second tithe was the more holy tithe and therefore behoved to be eaten in the Temple before the Lord. Lastly when they might eat it Something 's they were bound to eate the selfe same day that the things were offred When they were to eat the holy things as the flesh of the sacrifice of the peaceoffering Levit. 7.15 some things might be eaten that same day that they were offered or upon the morrow as the sacrifice of the vow or a free-will offering Levit. 7.16 But they might eate none of the flesh of the Sacrifice upon the third day after it was offered but it was to be burnt with fire Levit. 7.17 18. Now time place distinction of persons No meat of it selfe uncleane and distinctions of meats are all taken away and it entereth not in at the mouth which defileth a man but that which commeth out of the mouth defileth him Matth. 15.11 there is no meat now that is uncleane in it selfe but it becommeth uncleane to them that receive it not with pure hearts Tit. 1.15 Vnto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled and every creature of God is good if it be received with thanksgiving 1 Tim. 4 4. Of pollution by the dead Num. 29.11 He that toucheth the dead body of any man shall be uncleane seven dayes THe pollution of man above other creatures Man more uncleane than any other creature sheweth the effects of sinne which causeth death Rom. 6.23 Hee that touched a dead beast was but uncleane untill the even Levit. 11.24 but he that touched a dead man was uncleane for seven dayes So he that touthe grave or the bones of a dead man was uncleane and therfore they were cōmanded to bury the bones of the dead when they found them in the way Ezek.
a duty required in the fift Commandement because parents should provide for their children Lastly these ceremonies generally for the most part are referred to the second Commandement Ceremonies belonging to the first Commandement EXERCITAT II. Of the purification of the woman after her child-birth Luk. 2.22 And when the dayes of her purification according to the Law of Moyses were accomplished they brought him to Ierusalem to present him to the Lord as it is written in the Law of the Lord Every male that openeth the womb shall be called holy to the Lord and to offer a sacrifice according to that which is sayd in the Law of the Lord a paire of Turtle Doves or two young Pigeons How this ceremoniall Law pertaineth to the first Commandement IT may seeme strange to some how this ceremoniall Law should belong to the first Commandement but this is not strange for our conception in sinne is condemned in the Commandements but it is not condemned in any of the Commandements where the act and full deliberation of the minde is forbidden therefore the negative part is especially condemned in the last Commandement and the affirmative is commanded in the first Commandement which requireth the purity of our nature that we may love the Lord with all our heart and so the child must crave pardon for his sinne Psal 51.5 and the mother here must offer her sacrifice for her selfe and her child Two sorts of uncleanenesse the greater and the â—â—sser The mother when she conceived and bare a female she was uncleane in her great uncleannesse seventeene dayes and in her lesse uncleannesse shee was uncleane threescore and sixe dayes Levit. 12.4 When she conceived and bare a male she was uncleane in her great uncleannesse seven dayes and shee was in her lesse uncleannesse thirtie three dayes Ver. 5. The reason why she was longer uncleane when shee bare a female than when she bare a male The reason why the mother was longer uncleane when she bare a female than when she bare a male was not morall because the woman sinned first and not the man but the reason of this is naturall because the male is sooner quickned in his mothers bellie and mooveth more quickly by reason of the greater heat and dryeth up sooner the humidities than the female doth the female againe is more slowly quickned by reason of the greater cold and humiditie and therefore the mother had a longer time prescribed to her for her purification The mother when shee was purified The mother offered for her selfe and her child when she was purified shee was to offer a sacrifice for herselfe and her child Some hold that shee was to offer a sacrifice for herselfe and not for her child and therefore they read the words this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter shee shall bring a lambe of the first yeere for a burnt offering c. But the Text seemeth rather to be read this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter she shall bring a lambe of the first yeere for a burnt offering Mary offered a sacrifice for herselfe and for her sonne And the practise of Mary the Virgin confirmeth this that day that she was purified shee brought a paire of Turtle Doves or two young Pigeons and offered them to the Lord for herselfe and for her child Object But it may be sayd Luk. 2.22 Cum impleti essent dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the dayes of her purification were fulfilled and not of their purification Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here according to the Hebrew phrase and so it is in the Syriack for the Hebrews put the plurall number for the singular The Hebrewes put the plurall number for the singular and the singular for the plurall oft times as Iud. 12.17 He was buried in the Cities of David that is in one of the Cities of David so Matth. 27.44 the Theeves railed upon him that is one of the Theeves railed upon him So Ionas 1.5 he went downe into the sides of the ship that is to one of the sides So Psal 1.3 A tree planted by the rivers of waters that is one of the rivers So likewise they put the singular number for the plurall number as here the dayes of her purification The child was uncleane as long as the mother was uncleane for the dayes of her and his purification For so long as the mother was uncleane the child who suckt her was also uncleane and Christ who was subject to the Law although there was no morall uncleannesse in him yet he was legally uncleane all this time untill his mother was purified and this serveth for our great comfort that hee became uncleane legally to take away our morall uncleannesse Quest But if Christ was uncleane all this time how could he be circumcised the eight day Answ Christ was but in his great uncleanenesse untill the seventh day as his mother was and therefore he was circumcised the eight day but the females who were not circumcised were uncleane untill the foureteenth day Quest It may be asked why Mary offered a sacrifice for her purification seeing she conceived not her child in originall sinne and this sacrifice was appointed as a remedie against originall sinne Answ As Christ who knew not sinne yet became legally uncleane for our cause so he would have his mother also for her legall uncleanenesse to offer that sacrifice which all other women were bound to offer who were both legally and morally uncleane Conclusion The Conclusion of this is as Elisha when he cured the unsavory waters of Iericho did cast salt into the spring of the waters 2 King 2.21 So we must crave of God that he would first purge the bitter roote of originall sinne before he come to purge our other sinnes David craved pardon of the Lord for this sinne Psalme 51.5 EXERCITAT III. Of the place of Gods worship A ceremoniall appendix of Commandement II. Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your Tribes to put his name there even unto his habitation shall yee seeke and thither shall yee come THe places which served for the worship of God Places for worship approved or commanded by God were either places commanded by God or approved by him places commanded as the Tabernacle and Temple places approved by God was their Synagogues and places of prayer their Synagogues Psal 74 8. they have burnt up all the Synagogues of God in the land their place of prayer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack Domus orationis a house of prayer Act. 16.13 And on the Sabboth day we went out of the City by a river where prayer was wont to be made The Tabernacle and Temple were Loci ut sic Locus ut locus ut sic as
Corne and Wine within their owne gates Deu. 12 17. So if they did worke with their first borne bullocke or sheare their first borne sheepe Deut. 15.29 All these were devourers of holy things and the Prophet alludeth to this Allusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ditescere cum puncto in dextro et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimare cum puncto in sinistro cornu Iere. 2.3 Israel was holinesse to the Lord and the first fruits of his increase all that devour him shal offend evill shall come upon them saith the Lord. The Hebrewes say that tithes are the hedge of a mans riches and they say gnashar with the point in cornu dextro signifieth ditescere to grow rich and in sinistro decimas pendere to pay the tithes haec duo vno puncto dirimuntur To devour holy things avaritious and greedy men are like the horse leech who hath two Daughters which cry continually give give but most of all they are desirous to devour holy things and to eat of the forbidden tree the Iewes say that every Child in Israel knew his owne portion there were somethings whereof both the Priest his sonnes and daughters might eate as the wave breast and heave shoulder Levit. 10.14 There were other things which the Priest and his sons might eate of but not his daughters As the sinne offering whereof none of the blood came within the Tabernacle of the Congregation to reconcile with all Levit. 6.28 and there were other things which the Priest might eate but neither his sonne nor his daughter might eate of them as the meat offering that remained of the offering of the Lord made by fire Levit. 10.12 for it was eaten beside the Altar When men become vnsatiable and lust as the Israelites did at the graves of concupiscence then nothing will content them untill they have Gods portion also when the father and the mother came before the Iudges in Israel Simile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vrbis and complained that their son was Zolel a vile person a drunkard and a glutton Dut. 21.20 Then the Iudges ordained that he should be stoned to death but when God the Father and the Church their Mother doe complaine of those devourers of holy things what fearefull Iudgements must they undergoe And after Vowes to make inquiry that is after that thou hast vowed a Vow to seeke how thou mayest illude or disanull it the Iewes said of old that vowes were the hedge of the first fruites and tithes the hedge of their riches they said that vowes were the hedge of the first fruites because when a man had vowed his vow would bind him to performe it but these thought not that their vow was such a hedge when they sought to disannull it When they vowed of old they said after this maner The forme of the Iewes vow of old my estimation be upon me fifty Shekels or the estimation of this man be upon ine fifty shekels this was the forme of their vow according to this David saith My Vowes are upon me Psal 56.12 then they were bound to pay their vowes and if they refused to pay then they might take a pawne or pledge of them and force them to pay them as just debt They might force them to pay their vowes and this was called the money of the soules estimation 2 King 12.4 When they said the estimation of this man be upon me they meant I am willing to pay that which such a man may be valued at therefore when they made such a vow they might not enquire after it Thus God would not suffer his name to be abused Better not to vow than to vow and not performe Eccles 5.2 4 5 Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth therefore let thy words be few When thou vowest a vow unto God deserre not to pay it for hee hath no pleasure in fooles pay that which thou owest better it is that thou shouldest not vow than that thou shouldest vow and not pay And if so bee that the Lord will have a man that hath but given his word for his neighbour not to give sleepe to his eyes nor slumber to his eye Lids untill he have delivered himselfe As the Roe from the hand of the hunter and as a bird from the hand of the fowler Prov. 6 1 2 3.4 Much more when he hath bound his soule with a bond Num. 30.4.5 will he have him to performe his vowes and not to enquire after them EXERCITAT XXXII Of the Jewes Phylacteries A ceremoniall appendix for keeping of all the Commandements Num. 15.38 Speake unto the Children of Israel and bid them that they make fringes upon the borders of their garments c. THe Lord sitting himselfe to the nonage and infancy of the Iewes Church he gave them helpes first for their judgement secondly for their affections and thirdly for their memory God gave the Iewes helpes for their Iudgements memories and affections First he gave them helpes for their judgement for as we when we have a dull Scholler borrow comparisons from sensible things to teach him so the Lord set sensible figures and types before the Iewes to teach them Secondly he helped their affections by Musicke and thirdly he helped their memories by those Phylacteries or fringes which he commanded them to put upon the borders of their garments Deut. 22.12 Exod. 13.9 And it shall be for a signe unto thee upon thine hand and for a memoriall betweene thine eyes that is the Phylactery shall be a signe unto thee upon thy hand and a memoriall betweene thine eyes and a signet upon thine heart those things which we account of we carry them as they were written in our hands Esay 49.16 Behold I have graven thee vpon the palmes of myne hands Prov. 7.3 Bind them upon thy fingers write them upon the Table of thine heart say unto wisdome thou art my sister and call understanding thykinswoman As they carried of old the names of those whom they loved in rings and bracelets so he willeth him to cary the Law of God graven as it were his dearest Sister or like a Phylactery upon his hand The garment which the Iewes wore was a side coate like the garments which the eastern people do weare at this day and it was called Cesuth Deut. 22.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tegumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pallium Besides this they had another garment which they called Megnil a long Cloake without sleeves Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vestis villosa Pallium Iudaeis peculiare they had a Garment called Talith which was vestis superior an upper Garment used by the most of them when they travelled Their first Garment called Cesuth was parted below which made the foure wings of it two before and two behind so their upper Garment called Talith was made like the coate of a
prevaile against it The Lord hath chosen Ierusalem although the Lord made choise of Ierusalem yet this notable vine which he planted degenerated Iere. 2.21 and then he rejected it and brought great desolations upon it Esay 29.1 I will make Ierusalem like Ariel when Ierusalem killed the Prophets then he sprinkled it with blood like Ariel the Altar which was sprinkled with blood Is not this a brand pluckt out of the fire As if the Lord would say he is new brought out of the captivity and therefore no mervell though his cloathes be yet soiled There are three sorts of wants in the Church First Three sorts of wants in the Church wants of necessity Secondly occasionall wants Thirdly contracted wants wants of necessity are these when God with-draweth the meanes Wants of necessity what that the Church cannot have them when the people were in the Wildernesse and sacrificed there they had neither wine nor oyle to joyne to their sacrifice yet their sacrifice was accepted because it was a want of necessity The anointed of the Lord. so the Highpriest in the second Temple he wanted Vrim and Thummim and he wanted the holy oyle therefore he was not called in the second Temple Vnctus Iehovae but vir multarum vestium the man with the many cloathes because he had five ornaments belonging to him which none of the rest of the Priests had although he wanted this holy oyle yet he was accepted and his sacrifice because this was a want of necessity Secondly occasionall wants are these when men for the time cannot so conveniently have their defects supplyed as Num. 10. Eleazar and Ithamar when they should have eaten the sinne offering in the holy place they forgot to eate it and suffered it to burne because they were in such griefe for Nadab and Abihu Aaron taketh the defence of them in this case and sayeth such things have befallen me this day and no mervaile that both I and my sonnes should have forgotten to eate the sinne offering in the holy place Num. 10. Occasionall wants what if wee being in our sinne should have taken upon us to purge the sinnes of the people should it have beene accepted in the sight of the Lord Moses accepteth of this occasionall want because they were in great griefe it was no mervaile that they forgot to eate it So they now lately comming out of the captivity no mervaile that Ioshua was not so handsomely dressed as hee should have beene for in their captivities they contracted much corruption as in Egypt they forgot their Circumcision and that was called opprobrium Egâ—pti Iosh 5. Vnder Antiochus attrahebant praeputium for feare they drew the skin of their prepuce that they might not bee knowne to be Iewes The Israelits learne corruption in the captivity and the Apostle alludes to this Circumcisus es noli attrahere praputium 1 Cor. 7.18 And when they were in Babylon they married strange women and no mervaile that his cloathes were now soiled and foule when he was lately come out of the captivity a man that is newly risen out of the ague no mervaile that his colour be not good and if hee be weake and fall we excuse him Contracted wants what Thirdly there are contracted wants and these are not excusable if a man should drinke untill he were drunke and then stagger and fall no man will excuse him as they doe him who falleth through sicknesse the Lord that excuseth Ioshua here for his occasionall want he will not excuse Vrijah the Highpriest when he brings the paterne of the Altar of Damascus to Ierusalem 2 King 18.11 This is a contracted guilt and not occasionall when our forefathers came out of popery first no mervaile that there were great wants amongst them and that they savoured of the dregges of Rome but now when we have lived so long out of popery and yet desire to be backe againe to Egypt what a shame is that the Lord will not be beholden to idolatrous Egypt to borrow any thing from her Christ stands here for the occasionall wants of the Highpriest but not for the contracted wants our father 's lived in constituenda ecclesia and we live in constituta ecclesia and that which was tolerable in them may be abhomination in us God accepted of their little knowledge but he craves a greater measure of knowledge of us because we live in the sunne shine of the day And he answered and spake to them that stood before him saying take away these filthy Garments And he answered that is To answer is to begin to speake he began to speake according to the manner of the Hebrewes for no speach passed betwixt him and the Angels before Thomas marketh well that Christ speaketh after one manner to the Angels and the Angels speake another way to Christ for when Christ speakes to them he is sicut agens illuminans revelans but when the Angel speakes to Christ he is Velut passum admirans consulens accipiens revelationem ab eo And he spake to those that stood before him That is ministred unto him The Angels serve Christs but attend us The Angels are ministering spirits to serve Christ but they are ministering spirits to attend vs as a Nurse doth her young infant they attend not Christ to defend and protect him in danger for he is their head they onely Minister to him therefore when the devill cited the Psalme to Christ Cast thy selfe downe for he hath given his Angels charge to keepe thee this place was falsely cited two wayes by Satan First he leaveth out in all thy wayes Secondly he applyed it falsely to Christ they shall keepe thee this part onely belonged to Christus mysticus to Christs members they keepe Christs members in all their wayes but they keepe not Christ himselfe Christ hath procured this their ministery to us and he is that Ladder up which they goe up and downe to serve us Gen 28.12 Take away the filthy garments from him It may be asked here Quest how the Angels could take away Ioshua's filthy garments seeing they have no hand in our justification or sanctification Christ the mediator justifieth us and the holy spirit sanctifieth us Answ God speakes oftentimes after the manner of men This is but spoken humanitus after the manner of men for as men cause their servants to take away the foule cloathes off the person which is to be brought before them and put new apparell upon him as Ioseph was brought before Pharao so doth the Lord speake heare after the manner of men Some parts of Prophesies and visions are not to be expounded literally Those parts of visions and Prophecies which seeme contrary to other parts of Scripture we are not to expound them literally but we are to hold that they were onely done in vision Example Ieremiah is commanded to carry his girdle to Babel and there to hide it beside Euphrates Iere. 13.4 these words
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
the Sabbath 89 feast of Tabernacles why instituted 97. the feast of Trumpets 104 feast of collection 110. Female circumcised in the males 77. Flaminian Priests and their rites 81. G Garments of foure sorts 237 to take off the garment what it signified 71. Gentiles why the Court of the Gentiles left out in the second Temple 30. Gifts necessary for the Church of two sorts 231. God compared to a Prince 28. his table dinner and supper 29 hee beareth with man in many things 15 he workes not contrary to nature 152 his power twofold 209. Grave terrible in it selfe 259 the comforts against it 260. H Haire put for strength 81 Hand the right more excellent 220 of the situation at the right hand ibid. the left hand put for protection 221. Hanging a cursed death 162 Holy thing 155 what to devour holy things 156 holiest of all had diverse names 29 the censer left in it 48. Horne of prophesie what 114 with Rammes hornes they proclaimed the Iubile ibid I Ierusalem compassed with hils 19 called Sion and Moriah 21 called the midst of the earth 22 other Countryes take their denomination from the situation of it ibid it is taken for the City and people 232. Iesus whether any man may be called Iesus 219. Iewes opposite to the Gentils in their worship 76 taught many wayes 129 the forme of their vow 157 helpes for their judgements memories and affections 158. they adde to the Law of God 159 Ioshua called Hoshea 238 Iubile when proclamed 107 by whom 114 when it fell with the seventh yeere of rest 115 why it was appointed 119 when the first Iubile began ibid K Keyes foure sorts of keyes 152. Kid not to seeth a kid in the mothers milke 130. Kingdome Salomons Kingdome compared to the Moone 102. L Lampes how the Priest trimmed the Lampes 41. Land how it rested three yeeres together 117. Law ceremoniall abolished 171. a threefold use of it 174 Lawes morall positive divin◠positive 194. Levites payed tith to the Priest 122 their liberall maintenance 123 124 125 Life long life annexed to al the commandements 131 how the life is in the blood 132 the shortnesse of it described 255 256 c. M Malefactor accursed 161 Man more unclean than any creature 250. Mary offered for herselfe and for her sonne 5. Meate offering see offering Ministers not to enter too soone 185 youthes not fit to be Ministers 186 not to seeke their owne praise 200. their greatest credit 201 their travels not alwayes lost 204 how they may bee guilty of the sinnes of the people 226. Miracles beget not faith 180 who desired miracles ibid. men not confirmed by by miracles 181 threesorts of miracles ibid. Moabites a filthy people in their worship 74 75. Moone the names of it 100. when the New Moone was kept ibid. it had no Sacrifice ibid. Why they kept the New Moone 101 diverse changes and courses of the moone 102 a threefold motion of it 103. N Name to impose a name a signe of Authority 219. Nazarites according to their age of three sorts 78 according to the time of two sorts ibid. not to drinke wine 79. not to touch the dead 80. whether the Nazarite or Priest more holy 80. not to shave their haire 81. Number plurall for singular 6 the Hebrew speake of themselves in the plurall number 226 number put for a few in number 255. O Offerings of diverse sorts 55 what offered in the meat offering 58 two sorts of meat offring 16 the meat offering put for all the Sacrifices 59 of the peace offering ibid the Priests part in it 60. the feast of it 62 a bad division of it ibid. the offering of Ielousie 64 sinne offring of twosorts 66 what sinne offering the Priests might eate 66 the trespasse offering 68. Olive trees in Zacharies vision what 40. Oyle in the Tabernacle pure oyle 40 it is called gold ibid P Passeover taken diversly 84 how it pertaineth to the fourth Commandement ibid. why eaten with unleavened bread 85 why with soure herbes ibid. Whether the Cup in it a Sacramentall Cup or not ibid. what things proper to the Passeover in Egypt and what proper to it in Canaan 86 seven memorable Passeovers ibid. Whether the Passeover a Sacrament or a Sacrifice 87 whether Christ kept it upon the Iewes day 89 why reckoned a lesse holy thing 248. Pentecost called the feast of weekes 93 it had but one holy day 95. Pharisees of two sorts 122. Phylacteries why the Iewes wore them 159 how they abused them 160. Pillars what they signified 29. Places twofold 7 some places for worship commanded some allowed 16 high-places taken in an evill sense 17 sinne to offer in the high-places after the Temple was builded 18. Preachers of three sorts 201 Priapus the god of the Moabites 74. Priest his portion in the Sacrifices 55 why hee got the shoulder 60 the breast 61 he might erre 64 the priests might weare no wooll in the Sanctuary 69 they were their girdle about their pappes 70 what Garments the Highpriest wore when he went into the holiest 75 Priests called Levites 122. Priesthood entailed to Levi 188 how long it continued in Aarons posterity ibid. how Eli had it 189 how it was promised to Phinehas ibid Prophesies when not to be taken literally 236. Purification of women 5 three sorts of purification 108. R Reckoning amongst the Iewes of three sorts 116. Remission under the Gospell farre above the remission under the Law 120. Rest of the seventh yeere 113 at what yeere it began ibid. at what time of the yeere ibid. see yeere Rod Aarons rod 178 rods were carried before the Tribes 179 S Sacrifice whether they might Sacrifice in other places than at the Arke or Tabernacle 16 three sorts of sacrificers before the Temple was builded 17. Sacrifice without blemish 52 it was changed when it was offered 53 salt joyned with it ibid the division of Sacrifices 55 the dayly Sacrifice 56 why called continuall ibid. the order in burning their Sacrifices 57 sacrifices according to the persons 64 no sacrifice for wilfull sins ibid. why but one sort of Sacrifice for all sinnes done wittingly 65 Gideons Sacrifice 16. Sacriledge compared to a snare 154 Gods judgements upon Sacrilegious men 154. Salomon his offering in Gibeon 17 his sacrificing in the middle of the Court 50 his throne 28 he made the Vessels of the Temple except the Arke 59 Sampson ceased not to be a Nazarite 81. Sanctificatiō twofold 85. Satan the order of his temptations 224 the manner of them 225 how hee dealeth with his owne Children and how with Gods Children 225. Seed the brother to raise up seed to the eldest brother 192 the woman raised up seed to her parents 195. Shewbread see bread Shoe the pulling off it twofold 206. Sinne offring see offring Sinnes done of ignorance and ignorantly 68 whether all sinnes remitted Simul Semel 239. Son foure sorts of sons 146 Stand to stand taken diversly 221. T
upon a sodain cannot doe this and when it is done upon a sodaine it is a miracle in the third degree they give the example of this in Peters mother in law when Christ upon a sodaine cured her of a Feaver nature in time might have cured her of this Feaver but because she was cured of this Feaver upon a sodaine it was a miracle in the third degree Now what sort of miracle was this when this Almond rod budded and brought forth upon a sodaine it was a miracle in the second degree for an Almond tree will bring foorth Almonds by nature but being once cut up it cannot bring forth Almonds againe then it was a miracle in the second degree for nature could never have made this rod to bring forth Almonds Why Corah and Dathan contended for the Priesthood Dathan and Abiram contended for the Priesthood because they were of the posterity of Ruben the eldest brother and Corah thought that it belonged to him because he was the eldest sonne of Levi as Adonijah contended with Salomon for the kingdome because he was the eldest sonne of David Dathan and Abiram contended for the Priesthood because they came of Reuben Lineall succession not alwayes the Lawfull successinn Learne then that lineall succession is not alwayes the lawfull succession these were lineally descended of Ruben yet this lineall succession failed for Ruben lost his dignity by incest the Church of Rome now hath a lineall succession from the ancient Roman Church but by their spirituall whoredomes and adulteries Simile they have lost their succession Scarabeus or the dunghill flye bragg'd upō a time that he was more excellent than the Bee because he was descended of the horse but how was he descended of the horse he was onely bred of the dung of the horse so the Church of Rome that now is is but come of the excrements of the old Roman Church optimi vint pessimum acetum when the contention was betwixt Salomon and Adonijah about the kingdome of Israel Adonijah had standing for him Abiathar the Priest and Salomon had standing for him Zadok the Priest both of them were Priests and both of them had the holy oyle but who had the right whether he that was anointed by Zadok or he that was anoynted by Abiathar he that was anoynted by Zadok had the right because he had Nathan the Prophet upon his side No succession is the right succession although they have both Priest and the holy oyle if they have not Nathan upon their side Salomon had the right succession because he had it by Nathan And so Aaron here had the Lord upon his side and therefore the Priesthood belonged to him He chused the Almond rod because it flourished first Ministers should be trained up frnm their youth The Lord liketh these to be his Ministers who begin to blossome from their youth this was excellently typed in Ieremiah cap. 1. What seest thou Ieremiah I see an Almond rod This figured Ieremiahs calling as the Almond rod blossomed first so Ieremiah was called from his infancy and as the Almond tree flourished first so the Lord was to bring his judgements quickely upon that people which he pronounced by Ieremiah So he chose Samuel from his infancy and Iohn the Baptist from a childe and so Timothy and Athanasius he likes not these autumnales arbores as Iude calleth them vers 12. which begunne not to blossome till the latter end of Harvest and then to enter to the Ministery happy are they who can say with the Church omnes fructus servavi tibi Cant. 7.13 I have reserved all my fruits to thee of my infancy and middle age and old age and have dedicated my selfe still for this calling it is a pitty to see those that have bin deboshed and dissolute men to be thrust into this holy calling a casheerd souldier a bankrupt Merchant or a fallen Courtier When the Lord caused the uncleane spirit to passe out of the land Zach. 13. then those who had no calling to be Prophets were ashamed of their vision and of their rough gowne which they wore to deceive the people because the Prophets of God wore a hairy Gowne they confesse then that they were not Prophets The false Prophets were ashamed of their vision but they were husbandmen and taught to keepe Cattell from their youth it were to be wished that those who have not a calling to this holy function would renounce it and say I was not taught from my youth and trained up to this holy calling but to be a souldier a Merchant c. and therefore I will renounce it The Almond rod brought forth buds blossomes and ripe Almonds The blossoming of Aarons rod was to confirme Aaron as the Vine branches which budded and brought forth blossomes was to confirme the Butler in his office Gen. 40.10 and this was declared to Ieremiah a Priests sonne Ier. 1.11 12. and the continuance of the Priesthood with those who should sprout and grow out of him Ezeck 17.44 children are called buds Iob 30.12 The Church is in a happy estate when she hath qualified labourers in the Lords Vineyard The estate of the Church is happy when they have good men to succeed in the Ministry and expectants to succeed them when she hath her ripe fruits her blossomes and her buds the buds are the yong ones who give themselves to those holy studies the blossomes are the yong men who have made good progresse in Divinity the ripe Almonds are those who are actually serving in the Church The Iewes alluding to Aarons rod call the children of the Priests flores sacerdotoles it was a comfortable thing to Eli when he had yong Samuel to succeed him and to Elijah when he had Elisha to succeed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reliquium revertetu◠Esay 7.3 and to Esay that had his sonne Shear-jashub to succeed as a pledge to confirme his prophesie that the remnant of the people of God should be saved and brought backe from the captivity againe It was a great comfort to Paul when he had yong Timothy to succeed him and to Augustine when he had Alippius a father dieth the more willingly when he hath a good sonne to succeed him the blossomes may rejoyce when they have the buds to succeed them and the Almonds may rejoyce when they have the blossomes to succeed them Iohn saith 1 Iohn 2.14 I write vnto you babes I write unto you young men and I write unto you old men Babes are the buds the young men are the blossomes and the old men are the Almonds Let us pray to God for the Schooles and Vniversities when the old men are wearing away that good young men may succeed them and babes in their places the Church is much to be pittied now although there bee many youthes to succeed who have knowledge yet there is little sanctification amongst them and therefore lesse hope that their ministery shall bee
translated from the family of Phinehas to Ithamars posterity Ob. for Eli was of the posterity of Ithamar and not of Phinehas and from Eli it came to his sonne Phimehas and then to Achitub and then to Achiaz the brother of Ahimelech and then it was restored to Zadoc see 1 Chron. 24.3 for foure generations the posteritie of Phinehas wanted the Priesthood Elies posterity had it de facto et non de jure Ans therefore it is to be marked what bad successe most of them had in the Priesthood Eli brake his necke his sonne Phinehas was killed in the battell Abiathar was put from the Priesthood and his soone Ahimelech was slaine by Doeg and all this time when they wanted the Priesthood the posterity of Elcazer farre surpassed the posterity of Ithamar 1 Chron. 24.4 Againe it was promised to Phinehas posterity conditionally if they should walke in their fathers wayes This promise of the Priesthood was not made so absolutely to Phinehas but that Phinehas posterity for their sinnes might be deprived of it for a time even as the promise made to David that the Kingdome should continue with his posterity for ever did not exclude the captivity of Babylon and the overthrow of the kingdome for a time yet by vertue of this promise made to Phinehas his posterity could not want it for ever And thirdly it is so promised to his posterity that it should not be taken for ever from him as it was from the posterity of Eli. This rod brought forth Almonds without a roote the fathers reason out of this place against the Iewes who will not beleeve that the Virgin could beare a sonne why will ye beleeve this say they that Aarons rod brought forth Almonds without a roote and cannot beleeve that a Virgin can beare a sonne ye beleeve that Eva was created out of the side of Adam and that Adam was created out of the dust why may yee not beleeve this likewise that God can create a child in the Wombe of the Virgin Yee beleeve that Sara an old withered stocke conceived by the power of God and why ye will not beleeve this that God by his power created the Child in the Wombe of the Virgin The tree blossomed although it was withered Hence we may gather that the withered tree the Church of the Iewes shall flourish againe a man looking with a naturall eye upon that heape of dry bones Ezek. 37. would never thinke that they should rise againe but the Lord by the mighty wind of his Spirit gathered these bones together and made them to live so the Lord by his mighty power shall make the withered tree of the Iewes to flourish againe Obj. But ye will say that Christ cursed the figtree which represented the Church of the Iewes and said Never fruit grow upon thee henceforth Mat. 21.19 Then it may seeme that this tree shall never flourish againe Answ That figtree that was accursed by Christ never to beare fruit againe represented the Iewes who lived then and those who shall live till the conversion of the Iewes but when the wrath of God is come upon them to the full as the Apostle speakes then the Lord shall call them and their rod shall flourish againe Quest Whether kept this rod still the buds blossomes and Almonds when it was laid up before the Lord or not No question it did Answ for the Lord commandeth to lay it up as a testimony against the rebels now when it kept the buds blossomes and Almonds it testified the more vively against them and as the Manna lasted so many hundreth yeares in the golden pot so did this rod keepe the blossomes and Almonds When Aarons rod budded it was a token to him that he was called of the Lord he that runneth and is not sent by the Lord shall never doe good in that holy Calling these Agrippa who were borne with their feet formost it was a bad token of their evill government to follow as it fell out in Herod Agrippa who was a very bad Governour so when a Preacher is not sent by God to his people and the Lord doth not make his rod to bud he shall never be a profitable Minister in his Calling Of the priviledges of the first borne under the Law and what he was bound to doe to his brethren and kinsmen Matth. 22.24 If a man die having no children his brother shall marry his wife and raise up seed unto him AFter that the Pharisees had tempted Christ the same day the Sadduces came to tempt him who denyed the Resurrection and they reason with Christ ab absurdo if there were a Resurrection then this absurdity would follow that seven men should have one wife at the Resurrection but this is absurd therefore c. and thus they goe about to ground upon Moses Law For Moses commanded in the Law that if a man dye without seed then his brother should raise up his seed unto him Deut. 35.5 Now there fell out a case among us that a man married a wife and dyed without children his brother married his wife and he dyed without children also and seven brethren had her to wife Whose wife then shall she be in the Resurrection Our Lord answereth that they erre not knowing the Scriptures nor the power of God for in the Resurrection men neither marry nor give in marriage but are like the Angels of God The Sadduces who denyed the Resurrection put this question to Christ He that denyeth the immortality of the soule cannot hold one sound point in Religion the Sadduces denyed the immortality of the soule they held the soule to be like Quickesilver which made the body to stirre or like Salt that kept the body from corruption as Epicurus held and the best that they made of it they said it was an exact temperature of the humours of the body and then for the Angels they said they were but good thoughts but not subsisting spirits Now if the soule be not an immortall substance the body cannot be joyned to it againe for the weale of the body dependeth upon the soules immortality they held the soule to be mortall and therefore of necessity they behoved to deny the resurrection Tertullian called the Marcionites and Valentinians qui credebant reditum animae non corporis partiarios Saducaeos We who professe our selves to be Christians say the Creed and repeate this Article often I beleeve the resurruction of the body but yet if we will looke to the lives of most part of men we shall heare than say no other thing but that which the Sadduces and Epicures said 1 Cor. 15.32 Let us eate let us drinke for to morrow we shall dye that is be quite extinguished in soule and body as if there were no more of us after our death thā beasts when they are knockt on the head when the Pharises reasoned with the Sadduces they said unto thē Why study ye to keep the Law seeing ye beleeve not the immortality