AN EXPOSITION OF THE LAW OF MOSES. Viz. Moral. Ceremonial. judicial. The second Volume. Containing an explanation of divers Questions and Positions for the right understanding thereof. Wherein also are opened diverse ancient Rites & Customs of the jews, and also of the Gentiles, as they have relation to the jewish. Together with an explication of sundry difficult Texts of Scripture, which depend upon, or belong unto every one of the Commandments, as also upon the Ceremonial and judicial Laws. Which Texts are set down in the Tables before each particular Book. All which are cleared out of the Original Languages, the Hebrew and Greek, and out of the distinctions of the Schoolmen and Cases of the Casuists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui ista facit non dimovebitur in aeternum. By JOHN WEEMSE, of Lathocker in Scotland, Preacher of God's Word. LONDON Printed by john Dawson for john Bellamy, and are to be sold at his Shop at the sign of the three Golden Lions in Cornhill, near the Royal Exchange. 1632. AN EXPLANATION OF THE CEREMONIAL LAW OF MOSES, AS THEY ARE ANNEXED TO THE TEN COMMANDMENTS. Wherein are cleared diverse customs of the jews, and also the customs of the Gentiles, as they have relation to the jewish, out of the Original Tongues, the Hebrew and Greek. Together with directions how to make the right use of them in Preaching. All serving to let us see how they lead us as types to jesus Christ, whom we see more clearly when the veil is taken away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia tendunt ad praxin. By john Weemse, of Lathocker in Scotland, Preacher of Christ's Gospel. LONDON, Printed by T. Cotes for john Bellamy, and are to be sold at his shop at the sign of the three Golden Lions in Cornhill, near the Royal Exchange, 1632. TO THE RIGHT HONOURABLE SIR ROBERT KER of Ankerhome, Knight, Gentleman of his Ma. Bedchamber. Honourable Sir, WHen the Lord was to give unto his people the Tables of the Law, the second time, he commanded the people to stand at the foot of the Mount, Aaron, Nadab, Exod. 24.2, 3, and 18. and Abihu, and the seventy Elders of Jsrael, to worship a fare off in the middle of the Mount, and that Moses should ascend to the top of the Mount, & enter within the cloud; These three represented very well the three estates of the Church: they who stood at the foot of the Mount, resembled the jewish Church; Aaron, Nadab, and Abihu, & the seventy who ascended to the middle of the Mount, resembled the Christian Church; and Moses who ascended to the top of the Mount, and entered into the cloud, resembled the glorified Church; and the Fathers say of those three, that the jewish Church was in extimis, and and that the Christian Church is in atrijs; and that the triumphant Church is in intimis; that is, the jewish Church was in the utter court; the Christian Church is in the middle court, and that the glorified Church is in the inner court. Let us make a comparison betwixt the jewish Church standing at the foot of the Mount, and the Christian Church which standeth in the middle of the Mount, and we shall see a great difference betwixt them two. First, let us compare them in the Priesthood, Melchizedeck and Aaron. Heb. 7.3. Melchisedeck had neither beginnng of his days, nor end of life, he was borne before the flood, and none who lived after the flood could tell when he was borne, and he lived five hundreth years after the flood; so that he seemed neither to have beginning nor end of days; but the Priest who were after the order of Aaron, behoved to deduce their genealogies, and of whom they were descended, Nehem. 7.64. or else they were secluded from the Priesthood. Eleaz. in Num. 4. Secondly, the Hebrews say, when the Tabernacle removed, that Eleazar the Priest carried the oil for the Lamps in his right hand, Luc. 4.8. and 28.45. and the anointing oil in his left hand, the incense in his bosom, and the meat offering upon his shoulder. Eleazar was but a figure of jesus Christ the Highpriest in the Christian Church, who giveth grace, joh. 1.16. Revel. 8.3. 1 Timot 2.5. Ephes. 5.26. 1 Cor. 5.7. the oil of the Spirit, for the understanding of the Scriptures, who putteth the odours of sweet incense to our prayers; and lastly, he presenteth the Church as a pure meate-offering to his Father. Next let us compare the people under the Law with these under the Gospel; first, their rites were carnal rites, consisting in these, touch not, taste not, handle not, and even as Fathers forbidden their little children to eat of such and such things, or handle them not, they specially restrain their basest senses; but when their sons are come to maturity and age, they forbidden them to hearken unto evil, or look unto evil, they restrain their noble senses especially; so because the jews were but infants, he trained them up this way, forbidding them to touch, taste, or handle, but he forbiddeth the Christian Church, things of greater moment; again, let us compare them them in holiness; under the Law, holiness was written but upon the forehead of the Highpriest, but under the Gospel, the Prophet Zachariah saith, that holiness shall be written upon the horse bridles, to signify the great measure of holiness that should be in the Church under the Gospel. Thirdly, compare them in the measure of their love; under the Law every seventh year they were to let their land rest, and to pardon their debtors, and to give a full remission to them: but see how fare the Gospel exceedeth the Law in this, Peter asked of Christ if he should pardon his brother seven times, as the jews pardoned their debtors the seventh year; what answered Christ to him? thou shalt not pardon seven times, nor seven times seven times, but seventy times seven times; and as fare as the jubilee exceeded the seventh year, as fare shall your charity exceed the jubilee, that is. to seventy times seven times. Fourthly, compare them in the measure of their knowledge; their measure of knowledge under the Law was very small, all things were covered and wrapped up to them, when they carried, the brazen Altar in the Wilderness, Numb. 4.13. they covered it with a purple cloth. When they carried the Ark, it was covered with three cover, with a veil, Badgers skins, Numb. 4 6. and a cloth wholly of blue. So the table of the Shewbread had three cover, all was covered save only the Laver, and Moses face was covered to them with a veil, when he came from the Mount; the Priests bore the things which they might not see, To signify a concealing of a part of the mysteries of the Gospel, afterwards to be revealed; Coloss. 1.26. so the people saw but through a grate, Heb. 9.1. but now the Temple of God is opened in the heaven, and there is seen in his Temple the Ark of the Testament; they stood a fare off, Revel. 11.19. things which are hid and obscure, are said by the Hebrews to be far off, Deut. 30.14. and things which are clear and manifest, are said to be near at hand; thus we see how fare the Gospel exceedeth the Law; but yet we are not to vilify and count basely of those ceremonies, for the holy Ghost hath registered the least instrument and the basest things in the Sanctuary, and David gave to Solomon a pattern of the table, Candlestick, Lamps, flesh-hooks and bowls, 1 Chron. 28.11, 17. It may be said perhaps that they had some use then, 2 Cot. 5.10. but old things are passed away, and all things are become new, what use then can they have in the Church now; they have no use for signification now in the Church, or to fore-shadow things to come, seeing Christ the Body himself is come; yet they have many other good uses, first, we should delight to look back to see the antiquity of them, for even as men delight to behold the and Armour of their predecessors which they wore long ago; So should we delight to see the in which Christ was wrapped in his infancy, and the Cradle in which Christ lay. Secondly, this should teach us to be thankful to God, that we have so clear a light under the Gospel, which they had not under the Law; it was a great benefit to learning, when the obscure Hieroglyphics in Egypt were changed into letters, and the dark and mystical writings of Plato, were changed by Aristotle into a clear and plain form of writing; fare greater is the benefit that the Church hath now, when the Lord hath changed these figures and ceremonies into the clear light of the Gospel. Thirdly, these do let us see that God will perform the rest of his promises as he hath fulfilled all these types already, and lastly, they let us see the miserable estate of the jews, who cleave still to these ceremonies as yet. Hierom compareth the jews before Christ came into the world, to these that eat the flesh, and he compared Christians under the Gospel, to those who eat the marrow, but he compareth the jews after they had rejected Christ to the dogs who gnaw the bones, cleaving only to the kill letter, but not seeking to jesus Christ the quickening Spirit. And now Sir, I dedicate this part of my labours to you, that it may remain a note of my thankfulness for your favours to me. I know Sir, that ye will make better use of it, than most men in these days do with such Treatises, casting them by, and rather read any trifle, than that which conduceth to the informing of the soul to God-ward, yea preaching itself they are weary of, except perhaps some new man's odd elocution invite them for a fit, but by and by they look after a new strain, as it were for new fashions of . But I know Sir your breeding craveth another thing of you, who was bred up under so wise and religious a mother, who for the education of her children, was another Monica, as yourself and your virtuous sister, Mistress Katherine, are sufficient proofs. I cannot pass by her name upon this occasion, whose life and death was to mean instruction. Good cause have you to keep that method, as ye have begun it in your eldest son, so to prosecute the same with your many hopeful children which GOD hath given you by your Noble match, which is one of the best borne Ladies of this Land, who dignifieth her birth by her Christian, humble, and godly life. Sir, believe me that godliness is more true Honour to you than your birth, although you be never so well descended, and to be more esteemed, than the place which ye have about our Gracious King, and more than all moral virtues whatsoever, which are but splendida peccata, without piety; your Honour and worldly credit are but trifles compared to this, they cannot keep a man alive in this world, nor do him any good in the world to come, Eccles. 12. ●3. for this is the whole man, this makes up a complete man, and he is but the shadow of a man that wants this: Psal. 34.7. The Angels of the Lord pitch round about them that fear him, and deliver them, and hath any man in this Court gotten more remarkable deliverances than you have, I am sure ye will not let these benefits of the Lord slip out of your mind, read often the sixty two Psalm, Heb. 12.20. and meditate upon it. The God of peace that brought again from the dead, our Lord jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is pleasing in his sight, through jesus Christ, to whom be glory for ever and ever. Now, for these my labours, if they serve for any Christian use in the Church, I am satisfied, and that I may do so, I humbly pray to God, and shall still for your prosperity, Your Honours still to be commanded in the Lord, john Weemes. A Table of the Contents of the Exercitations of this Book, EXERCITAT. I. OF the reducing of the ceremonies of the Law in general unto the Commandments. Pag. 1. First Commandment. EXERCITAT. II. Of the purification of the woman after her childbirth. Pag. 4 Second Commandment EXERCITAT. III. Of the place of God's worship. Pag. 7 EXERCITAT. FOUR Of the Ark. Pag. 11 EXERCITAT. V Where they worshipped, when the Ark, and Tabernacle were separated. Pag. 15 EXERCITAT. VI Of the situation of the City of jerusalem. Pag. 19 EXERCITAT. VII. In what tribe the Temple stood. Pag. 23 EXERCITAT. VIII. Of the Temple of jerusalem. Pag. 28 A comparison betwixt the first, and second Temple. Pag. 30 A comparison betwixt the Temple, and Christ. Pag. 32 A comparison betwixt the Temple, and Heaven. Pag. 33 EXERCITAT. IX. Of the Churbims. Pag. 34 EXERCITAT. X. Of the golden Candle stick. Pag. 39 EXERCITAT. XI. Of the table of Shewbread. Pag. 42 EXERCITAT. XII. Of the Altar, Pag. 45 EXERCITAT. XIII. Of the Sacrifices in general, Pag. 51 EXERCITAT. XIIII. Of the Sacrifices in particular, and first of the offering. Pag. 56 Of the meat offering. Pag. 58 Of the peace offering. Pag. 59 Of the sin offering. Pag. 63 Of the trespass offering. Pag. 68 EXERCITAT. XV. Of the Priest's apparel. Pag. 69 EXERCITAT. XVI. The Lord would not have his people use the customs of the heathen Priests, Pag. 73 EXERCITAT. XVII. That a woman might not wear a man's apparel. Pag. 76 Third Commandment. EXERCITAT. XVIII. Of the Nazarite Vow. Pag. 78 Fourth Commandment. EXERCITAT. XIX. Of the . Pag. 84 EXERCITAT. XX. Of the pentecost. Pag. 93 EXERCITAT. XXI. Of the feast of Tabernacles. Pag. 96 EXERCITAT. XXII. Of the new Moons. Pag. 100 EXERCITAT. XXIII. Of the day of expiation. Pag. 106 EXERCITAT. XXIIII. Of the seventh years rest, and the jubilee. Pag. 110 Of the jubilee. Pag. 114 Fift Commandment. EXERCITAT. XXV. Of the maintenance of the Priest under the Law. Pag. 121 EXERCITAT. XXVI. The jews might not kill the dam sitting upon the young ones. Pag. 128 sixth Commandment. EXERCITAT. XXVII. That the jews might eat no blood, Pag. 132 EXERCITAT. XXVIII. The jews might not seethe a kid in the mother's milk, to teach them not to be cruel. Pag. 136 Seventh Commandment▪ EXERCITAT. XXIX. When a bastard might enter into the Congregation under the Law. Pag. 140 EXERCITAT. XXX. The Priest's daughter that defiled herself with fornication was to be burnt. Pag. 147 EXERCITAT. XXXI. How the woman suspected of adultery was tried by her jealous husband. Pag. 150 Eight Commandment. EXERCITAT. XXXII. Of devouring of holy things. Pag. 154 EXERCITAT. XXXIII. Of the jews Phylacteries, a ceremony for keeping of all the Commandments. Pag. 158 EXERCITAT. XXXIIII. A ceremony for a breach of all the Commandments. Pag. 161 EXERCITAT. XXXV. Of the jews logical helps for the understanding of the ceremonial Law. Pag. 164 EXERCITAT. XXXVI. How to understand the signification of the ceremonies of Moses Law. Pag. 154 EXERCITAT. XXXVII. Of the abrogation of the ceremonial Law. Pag. 171 How to make use of the ceremonies of the Law in opening of a Text, and reducing them to practise. Pag. 177 Of the privilege of the first berne in Israel. Pag. 192 Of Satan's accusation of joshua the Highpriest. Pag. 225 Of the eating of holy things. Pag. 245 Of the pollution by the dead. Pag. 250 Of the Comforts in death. Pag. 251 A Table of the places of Scripture explained in this Book, of the explanation of the Ceremonial Law; the first number showeth the Chapters, the second the, Verse, and the third the Page. Genesis. Cap. Ver. pag. 1 5 195 4 23 228 18 11 152 30 22 152 31 39 203 34 30 147 41 45 220 49 27 24 Exodus. 6 20 194 8 11 255 19 14 43 21 2 113 22 31 137 25 22 29 Levit. 2 13 53 3 11 62 17 6 4 3 64 5 15 68 7 24 60 10 18 66 12 4 5 15 17 138 16 23 72 17 14 3 20 10 111 24 2 40 9 247 26 25 161 Numb. 4 7 56 11 11 61 12 4 204 10 5● 13 16 219 15 39 2 16 39 97 17 2 17● 18 2 121 16 56 19 16 250 31 1 141 Deut. 5 1 116 12 9 14 16 10 127 15 62 21 17 3 25 5 195 32 14 42 33 12 26 16 12 Iosh. 15 5 25 63 24 judg. 9 37 22 11 2 145 12 17 6 13 7 79 16 13 254 Ruth. 1 22 94 4 4 196 1. Sam. 3 3 10 4 20 11 7 9 18 11 24 60 17 54 22 18 10 21 20 6 60 30 146 2 Sam. 4 12 162 6 2 14 13 2 219 18 12 225 1 King. 2 19 220 3 3 16 5 18 30 6 23 11 7 21 29 29 ●6 49 10 8 41 8 2 King. 21 21 7 4 28 100 1 Chron. 1 30 17 21 3 226 23 24 187 25 14 25 5 114 2 Chron. 1 3 15 5 5 16 6 30 33 8 11 14 30 1 88 35 11 84 Ezra. 2 7 30 3 8 187 12 31 10 18 216 Nehem. 11 24 24 13 1 142 Esth. 8 8 226 job. 3 13 252 7 1 256 6 257 7 252 9 25 256 13 26 151 16 18 133 18 13 229 Psal. 1 4 6 7 4 36 14 3 62 15 1 8 17 18 36 20 3 49 24 7 11 27 6 58 45 2 59 50 21 74 68 4 22 71 4 215 72 5 199 74 8 7 78 67 15 80 11 21 89 12 22 92 9 21 99 5 11 107 3 22 109 18 151 23 97 118 27 49 120 5 8 129 5 121 132 8 11 142 6 126 144 13 112 Prover. 9 17 151 15 17 251 17 1 60 20 25 154 23 6 124 Eccles. 1 5 120 5 2 157 7 2 251 Cant. 3 7 39 5 1 62 13 53 6 10 102 7 13 183 Esay. 1 13 63 5 14 259 7 20 81 8 18 201 11 5 70 16 14 256 22 21 70 25 6 59 40 11 61 43 7 11 49 16 159 56 7 8 jere. 2 3 156 3 16 14 14 8 33 9 69 15 19 214 17 12 15 18 20 221 25 12 96 31 ●9 19 46 20 73 51 20 2●5 35 196 Lament. 2 15 29 3 15 85 24 126 4 1 31 Ezek. 8 16 30 16 24 153 23 3 73 24 7 133 33 25 134 38 12 22 39 15 250 44 17 69 30 127 Dan. 8 6 47 11 56 Hosea. 2 4 73 11 6 1●4 joel. 2 17 30 Amos. 2 6 18 11 80 7 17 128 9 13 112 jonah. 1 5 6 3 17 23 Micah. 2 10 97 Hagg. 1 9 31 1 15 213 Zach. 4 12 40 8 19 106 9 6 143 9 21 Malach. 1 7 47 2 8 9 9 225 3 5 153 3 10 112 Matth. 2 23 82 5 36 28 11 23 203 17 1 116 21 19 190 25 33 218 26 55 179 27 44 6 Mark. 9 49 53 10 30 107 11 16 32 14 12 84 16 5 35 Luc. 1 11 48 2 22 4 9 4 116 59 35 joh. 1 14 98 2 6 109 4 35 95 38 95 5 5 94 7 38 98 12 1 88 16 20 253 Act. 1 10 36 19 19 21 142 2 1 96 3 2 79 11 210 7 42 82 17 19 175 15 20 136 19 39 143 Rom. 7 1 43 1 Cor. 5 21 67 7 37 141 10 17 42 2 Cor. 1 21 58 5 1 97 Galat. 2 9 29 19 218 Ephes. 1 7 198 5 2 57 6 14 70 Philip. 2 10 236 3 6 239 4 1 240 Coloss. 2 3 32 16 100 4 11 219 1 Thes. 2 19 240 4 4 44 1 Tim. 4 4 245 11 186 2 Tim. 1 13 1 2 22 186 4 6 57 Heb. 4 13 53 5 4 170 9 4 48 9 902 10 5 170 11 11 153 13 4 44 10 51 1 Pet. 1 12 12 18 197 2 18 197 2 Pet. 1 19 10 1 joh. 2 27 58 jude 8 229 12 183 Revel. 1 13 70 3 12 30 4 7 37 5 5 229 11 2 30 15 6 70 21 23 9 A Table of the Hebrew words expounded in this book. א 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123 נ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 185 ד 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 194 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35 ה 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 ז 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 ח 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 144 ט 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 160 י 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 ל 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116 נ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82 ם 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 97 ע 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 156 פ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122 צ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 199 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33 A Table of the Greek words expounded in this Book. Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 160 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 228 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 245 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122 Β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 231 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 143 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 259 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75 Μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 Ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200 Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 71 Π 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 160 Σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111 Φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 An Alphabetical Table of the chief matters contained in this Book. A AAron why not punished as the people for Idolatry 65, the disarrying of him, what it meant, 71, why he took not Moses rod. Altar, what Altars meant David of, etc. 17. and Elias, 18. four sorts of Altars. 51. things done betwixt the Portch and the Altar, 30. two Altars 46, the matter of them. ibid. Differences betwixt Moses, and salomon's Altar, 46. the brazen Altar 48. removed by Ahaz. 49 Anabatists error concerning Christ. 153 Angels what 38. 213. painted as young men 35 in comely form. ibid. They serve Christ and attend us 38, 235. Answer, is to begin to speak. 235 Ark, the divers names of it 11. a threefold Ark 13. to worship before it 12, how it is said to rest in the Temple, 14. why the staves left in it. ibid. B Bastard, not to enter in the congregation, 140. what meant by bastard. ibid., 141. not secluded from the worship of God, 143, bastard put for any vile person, ibid. Benjamin, why called a ravening wolf. 24 Bitter, see water. Blemish, what 52. of the blemishes of a beast to be Sacrifice ●d ibid. Blood, not the form to the body 132. how the life is in it, ibid. Not the seat of the soul 133. The passions show themselves in it, 16. it was to be covered, ibid. why the Apostles commanded abstinence from it, 135. it was not a moral precept simply, 134. Bodies, called our Vessels 44. that part of it punished which was the chief instrument of sin, 151. dead bodies of the Saints within the covenant, 260. whether pure or not, 249. Bread, why called the Shewbread, 43, why removed every Sabbath, ibid. who might eat it 43, 44. the poors bread, 85. C Canaan, God's land after a special manner. 128 Candlestick, what it signified 59 why not mentioned in the second Temple. 47 Ceremonies, of four sorts, 2, some belong to all and some to divers Commandments, 2. 3. the weakness of them. 108. how applied in the new Testament, 170. considered three ways, 171, threefold use of them. 172 Chastity, twofold. 44 Cherubins, had divers names. 34. how they were painted, 36, what their wings signified 30. they were not naked, ibid. Of their divers forms, 37. a difference betwixt the Cherubins, in the Tabernacle and in the Temple, and those which Ezekiel saw. ibid. Christ, made sin, and then a Sacrifice 67, how his righteousness imputed to us, ibid., why girt about the loins, 7, how called a Nazarite 82. considered four ways, 147. he shall not want a seed. 199 Church, visible may err 65. compared to the moon, 102, gifts necessary for her, 231. threesorts of wants in her. 233 Combats, four notable combats. 222 Cloud, how God dwelleth in it. 9 Congregation, to enter in the congregation what, 142, who might not enter in it. 141 Crowns, three sorts of crowns, 240 difference betwixt the King's crown and the Priests. ibid. D Dame, upon the eggs, why not to be killed. 129 Daughter, the Priest daughter why burnt. 147. 149. David compared to the fat of the Sacrifice, 59 Death, of the cross accursed, 163. death better than birth, 251. when a man may choose death, 253. considered diversely, 254, comforts against death, 257, 258, 259. Defects, threefold, 44. Dwell, to dwell amongst the people what, 142. to bear charge expressed by dwelling, ibid., how God dwelleth in a cloud 9, how he dwelleth betwixt the Cherubins, 12. how he dwelleth betwixt his shoulders, 26. E Eat, who might eat the holy things, 245. 246. Error, three sorts of error concerning Christ, 173. all error proceedeth of ignorance, 208. Expiation, what done upon the day of expiation, 106. it is called a fast, ibid. why instituted, 107, the jubilee proclaimed that day, ibid. F Face, spitting in the face 205, taken for the form or habit, 35. Fat, not to be eaten, 60 fat put for the most excellent of any thing 59 Feasts, transferred to 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 four 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, he beareth with man in many things, 15, he works not contrary to nature 152, his power twofold, 209. Grave, terrible in itself, 259 the comforts against it, 260. H Hair, 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 divers names 29, the censer left in it 48. Horn, of prophecy what 114, with Rams horns they proclaimed the jubilee, ibid. I jerusalem, compassed with hills 19, called Zion and Moriah 21, called the midst of the earth 22, other Countries take their denomination from the situation of it, ibid., it is taken for the City and people, 232. jesus, whether any man may be called jesus, 219. jews, opposite to the Gentiles in their worship 76, taught many ways 129, the form of their vow 157, helps for their judgements, memories and affections, 158. they add to the Law of God. 159 joshua, called Hoshea, 238 jubilee, when proclaimed, 107, by whom 114, when it fell with the seventh year of rest, 115, why it was appointed 119, when the first jubilee began. ibid. K Keyes, four sorts of keys 152. Kid, not to seethe a kid in the mother's milk 130. Kingdom, salomon's Kingdom compared to the Moon 102. L Lamps, how the Priest trimmed the Lamps, 41. Land, how it rested three years together 117. Law, ceremonial abolished 171. a threefold use of it 174, Laws moral positive, divin● positive, 194. Levites paid tith to the Priest 122, their liberal maintenance 123, 124, 125 Life, long life annexed to all the commandments 131, how the life is in the blood, 132 the shortness of it described, 255, 256, etc. M Malefactor, accursed, 161 Man, more unclean than any creature 250. Marry, offered for herself and for her son 5. Meat offering, see offering. Ministers, not to enter too soon 185, youths not fit to be Ministers 186, not to seek their own praise 200. their greatest credit 201, their travels not always lost 204, how they may be guilty of the sins 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. Moon, the names of it 100 when the New Moon was kept, ibid. it had no Sacrifice, ibid. Why they kept the New Moon 101, divers changes and courses of the moon 102, a threefold motion of it 103. N Name, to impose a name a sign of Authority 219. Nazarites, according to their age, of three sorts 78, according to the time, of two sorts, ibid. not to drink wine 79. not to touch the dead 80. whether the Nazarite or Priest more holy 80. not to shave their hair 81. Number, plural for singular 6 the Hebrew speak of themselves in the plural number 226, number put for a few in number 255. O Offerings, of divers sorts 55, what offered in the meat offering 58, two sorts of meat offering 16, the meat offering put for all the Sacrifices 59, of the peace offering, ibid., the Priest's part in it, 60. the feast of it 62, a bad division of it, ibid. the offering of jealousy 64, sin offering of twosorts 66, what sin offering the Priests might eat 66, the trespass offering 68 Olive trees in Zacharies vision what 40. Oil, in the Tabernacle pure oil 40, it is called gold. ibid. P Passeover, taken diversely 84, how it pertaineth to the fourth Commandment, ibid. why eaten with unleavened bread 85, why with sour herbs, ibid. Whether the Cup in it a Sacramental Cup or not, ibid. what things proper to the Passeover in Egypt, and what proper to it in Canaan 86, seven memorable Passovers, ibid. Whether the Passeover a Sacrament or a Sacrifice 87, whether Christ kept it upon the jews day 89, why reckoned a less holy thing 248. Pentecost, called the feast of weeks 93, it had but one holy day 95. Pharisees, of two sorts, 122. Phylacteries, why the jews 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 evil sense 17, sin 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 he got the shoulder 60, the breast 61, he might err 64, the priests might wear no wool in the Sanctuary 69, they were their girdle about their paps 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 Aaron's posterity, ibid. how Eli had it 189, how it was promised to Phinehas. ibid. Prophecies, when not to be taken literally 236. Purification of women 5, three sorts of purification 108. R Reckoning, amongst the jews of three sorts 116. Remission, under the Gospel fare above the remission under the Law 120. Rest, of the seventh year 113, at what year it began ibid. at what time of the year, ibid. see year. Rod, Aaron's rod 178, rods were carried before the Tribes. 179 S Sacrifice, whether they might Sacrifice in other places than at the Ark 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 joined with it, ibid., the division of Sacrifices 55, the daily Sacrifice 56, why called continual, ibid. the order in burning their Sacrifices 57, sacrifices according to the persons 64, no sacrifice for wilful sins; ibid. why but one sort of Sacrifice for all sins done wittingly, 65, gideon's Sacrifice 16. Sacrilege compared to a snare 154 Gods judgements upon Sacrilegious men 154. Solomon, 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 Ark. 59 Samson ceased not to be a Nazarite 81. Sanctification, twofold 85. Satan, the order of his temptations 224, the manner of them 225, how he dealeth with his own Children, and how with God's 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. Sin offering see offering. Sins, done of ignorance and ignorantly 68, whether all sins remitted, Simul & Semel 239. Son, four sorts of sons 146 Stand, to stand taken diversely 221. T Tabernacle divided in three parts 9, 10 how it was transported 15, how it differed from the Temple, ibid. Temple, what light was in it 9, to what tribe it belonged 25, divided by a line 25, etc. the second Temple built after the manner of the first 31, how the second excelled the first 31, it is called gold, Ibid. how God removed from it by degrees, 33, many things added to it which were not in the Tabernacle 50. Tithes, paid by the people, and by the Levites 121, three sorts of tithes 125, why they were paid 123, to tithe what 122. Tribes why kept distinct 23, represented by many things 42, how they are reckoned in the Scripture 278. Tyrians, helped to build the first & second temple, 30 V Veil, a token of subjection 150, Venus, how worshipped 77. Uncleanness, of two sorts 4, the great uncleanness of the woman 5, uncleanness of the child 6, three sorts of uncleanness 143, imputed uncleanness of two sorts 144. W Wants, three sorts of wants 233. Water, for seed 141, the bitter water 150, why the woman drank it, 151, why, out of an earthen vessel ibid., the effects of it. 152 Whoredoms, of the parents how punished in the children 144. Wine, put for strong drink, 80. Woman, not to wear man's apparel, 77, the woman gives seed in generation, 153. Words, why repeated, 127. Y Year of rest, 110, year two fold, 117. Z Zachariah, an inferrior Priest, 4. how the Angel appeared to him at the time of incense. ibid. Additions. Pag. 171, the Lord gave his people the moral Law and the ceremonies; and the Gospel; when the ceremonial Law was given, it derogated nothing from the moral Law, there was nothing abrogated or changed in the first Law, or subrogated in place of the moral Law, but when the Gospel came in, the ceremonies were abrogated, et superinducta est spes melior. Pag. 137, 35. Some Laws are natural and ceremonial, some are judicial and ceremonial, and some are mere ceremonial; natural and ceremonial, where the ground of the Law is natural, and the ceremony annexed, the ceremony being taken away the natural part may stand. Example, the father was bound to give his son a double portion, because he was his strength, and because he was a type of Christ; take away the type, the moral part standeth. So where the Law is judicial and ceremonial. Example, Cities of refuge were appointed to save the mankiller, and he was to abide there until the death of the Highpriest; take away this ceremony, and Cities of refuge may remain. Thirdly, where the law is ceremonial and judicial, a Magistrate cannot make the ceremonial part, a part of the judicial; Example, this was a judicial and ceremonial Law, that the malefactor should be hanged upon a tree, and that he should be cut down before the night, because he defiled the land, a magistrate may cause hang a thief now, but he cannot cause hang him as accursed or not suffer him to hang all night, because he defiled the Land. EXERCITATIONS DIVINE. Of the Ceremonial Laws which are annexed to the Commandments in the first and second Tables. EXERCITAT. I. Of the reducing of the Ceremonies of the Law in general unto the Commandments. THe Apostle Paul willeth Timothy to hold fast the form of sound words which he had heard of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie capsule in ●uibus singula monetarum genera ordine certo disponunt ut in promptu singula habeant cum opus fuerit. 2 Tim. 1.13. In the Syriack it is, Hhora foramina, a speech borrowed from Merchants who have several boxes or holes wherein they put their several sorts of Money. So should Divines have proper places of reference to which they should refer their several heads. Amongst the rest it is not the least skill to refer the Ceremonies of the Law rightly, to their own commandments, and digest them in their several places. Thomas. 1: 2. quest. 101. Art. 4. The Schoolmen divide the ceremonies in four sorts, in sacrificia, sacramenta, sacra, & observantias, In Sacrifices, Sacraments, holy things, as the place, the time of their worship, etc. and ordinances which they did observe, although all the ceremonies may be re-reduced to these four heads, yet we must follow another order, and reduce them to the Commandments. First, some ceremonies cannot be reduced to one Commandment, Some ceremonies belong to all the Commandments. but they belong to them all, as to wear fringes upon their garments, is a ceremony that cannot be referred to one Commandment, because it served for the keeping of all the Commandments, Num. 15.39. And it shall be unto you for a fringe, that ye may look upon it and remember all the Commandments. So Deut. 21.23. He that is hanged is accursed of God, this ceremony belongeth to all the Commandments, as the Apostle applieth it to the breach of the whole Commandments, Gal. 3.10. and 13. Some ceremonies belong to two Commandments. Secondly, some ceremonies belong to two Commandments, as the purification of a woman after her childbirth, is a ceremonial Law which signifieth that they did conceive their children in original sin, and therefore had need to be purged and purified after their birth. Now because original sin is condemned in the first and last Commandment, therefore this ceremonial Law is annexed to them both: original sin is condemned in these two Commandments, for in the other commandments where the full consent and act of sin is forbidden, it is not forbidden. Thirdly, some ceremonies, in diverse respects, Some ceremonies in diverse respects belong to diverse commandments. may be referred to diverse Commandments, as Levit. 17.14. Ye shall eat the blood of no manner of flesh; as they were to abstain from blood in reverence of the blood of Christ, which was to be shed for them, than it belongeth to the second Commandment, as the rest of the significative ceremonies; but as they were to abstain from blood because the life was in it, it was cruelty to eat it, and in that respect it belonged to the sixth Commandment. So Num. 18.21. and 24. and behold I have given the children of Levi all the tenth in Israel for an inheritance. Now as the priests gathered the tithes, and received them from the people for serving at the Altar, it was a duty required of them in the second Commandment; therefore it is said, the tenth shall be theirs for their service which they serve, even the service of the Tabernacle of the Congregation; but as the people paid these Tithes to the Priests, it is a duty required in the fift Commandment, to honour them. So Deut. 21.17. He shall give the first borne a double portion of all that he hath, This ceremonial Law, as the eldest son was a type of Christ, is a duty of the second Commandment, to give him the double portion; but as he was his father's first borne, to keep the families distinguished, that they should not be confounded in the Tribes, it is a duty required in the fift Commandment; because parents should provide for their children. Lastly, these ceremonies generally for the most part are referred to the second Commandment. Ceremonies belonging to the first Commandment. EXERCITAT. II. Of the purification of the woman after her childbirth. Luk. 2.22. And when the days of her purification according to the Law of Moses were accomplished, they brought him to jerusalem 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 said in the Law of the Lord, a pair of Turtle Doves, or two young Pigeons. How this ceremonial Law pertaineth to the first Commandment. IT may seem strange to some, how this ceremonial Law should belong to the first Commandment; but this is not strange; for our conception in sin is condemned in the Commandments; but it is not condemned in any of the Commandments where the act and full deliberation of the mind is forbidden; therefore the negative part is especially condemned in the last Commandment, and the affirmative is commanded in the first Commandment, 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 sin, Psal. 51.5. and the mother here must offer her sacrifice for herself and her child. Two sorts of uncleanness, the greater and the ●●sser. The mother when she conceived and bore a female, she was unclean in her great uncleanness seventeen days, and in her less uncleanness she was unclean threescore and six days, Levit. 12.4. When she conceived and bore a male she was unclean in her great uncleanness seven days, and she was in her less uncleanness thirty three days. Ver. 5. The reason why she was longer unclean when she bore a female, than when she bore a male, The reason why the mother was longer unclean when she bore a female than when she bore a male. was not moral, because the woman sinned first and not the man; but the reason of this is natural, because the male is sooner quickened in his mother's belly, and moveth more quickly by reason of the greater heat, and drieth up sooner the humidities than the female doth; the female again is more slowly quickened by reason of the greater cold and humidity, and therefore the mother had a longer time prescribed to her for her purification. The mother when she was purified, The mother offered for herself and her child when she was purified. she was to offer a sacrifice for herself and her child. Some hold that she was to offer a sacrifice for herself, and not for her child; and therefore they read the words this ways, When the days of her purification are fulfilled for a son or for a daughter; she shall bring a lamb of the first year for a offering, etc. But the Text seemeth rather to be read this ways, When the days of her purification are fulfilled; for a son or for a daughter she shall bring a lamb of the first year for a offering. Marry offered a sacrifice for herself and for her son. And the practice of Mary the Virgin confirmeth this, that day that she was purified she brought a pair of Turtle Doves, or two young Pigeons, and offered them to the Lord for herself and for her child. Object. But it may be said, Luk. 2.22. Cum impleti essent dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the days 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 plural number for the singular, The Hebrews put the plural number for the singular, and the singular for the plural oft times. as jud. 12.17. He was buried in the Cities of David, that is, in one of the Cities of David, so Matth. 27.44. the Thiefs railed upon him, that is, one of the Thiefs railed upon him, So jonas 1.5. he went down 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 plural number as here, the days of her purification, The child was unclean as long as the mother was unclean. for the days of her and his purification. For so long as the mother was unclean, the child who sucked her was also unclean; and Christ who was subject to the Law, although there was no moral uncleanness in him, yet he was legally unclean all this time, until his mother was purified, and this serveth for our great comfort, that he became unclean legally, to take away our moral uncleanness. Quest. But if Christ was unclean all this time, how could he be circumcised the eight day? Answ. Christ was but in his great uncleanness until the seventh day, as his mother was; and therefore he was circumcised the eight day: but the females who were not circumcised, were unclean until the foureteenth day. Quest. It may be asked, why Mary offered a sacrifice for her purification, seeing she conceived not her child in original sin, and this sacrifice was appointed as a remedy against original sin? Answ. As Christ who knew not sin yet became legally unclean for our cause; so he would have his mother also for her legal uncleanness to offer that sacrifice, which all other women were bound to offer, who were both legally and morally unclean. Conclusion. The Conclusion of this is, as Elisha when he cured the unsavoury waters of jericho 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 root of original sin, before he come to purge our other sins. David craved pardon of the Lord for this sin, Psalm 51.5. EXERCITAT. III. Of the place of God's worship. A ceremonial appendix of Commandment II. Deut. 12.5. But unto the place which the Lord your God shall choose out of all your Tribes to put his name there, even unto his habitation shall ye seek, and thither shall ye 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 Sabbath 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 the Schoolmen speak; their Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of prayer, were but Loci ut loci, therefore they might not sacrifice in them, but when they worshipped in them, they turned always their faces towards the Temple. The Tabernacle which was the first place commanded for the worship of God, was a type of heaven, Psal. 15.1. Lord who shall dwell in thy Tabernacle, and when they could not have access to the Tabernacle, they thought themselves but like the wand'ring Arabians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellative hic sumitur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protraxit, we read not that Daevid ever dwelled in the tents of Ke●ar therefore it should be translated, as in Kedar. that knew not God nor his worship, Psal. 120.5. Woe is me that I sojourn so long, dwelling as in the Tents of Kedar. This Tabernacle was divided in three parts, the holiest of all, the holy place, and the court of the people. The holiest of all signified heaven, the second place signified the state of the old Law where the Priests entered in daily and offered for themselves and the people, and the court of the people signified the Church here below. The people might not come into the court of the Priests. The people might not come into the holiest of all; but Esay 56.7. My house shall be called the house of prayer, he applieth this both to the jews and Gentiles, which Christ applieth to the jews only in the Temple of jerusalem, and the Prophet speaketh in prototype, as Christ in type: the Proselytes might not come into the court of the Israelites, they stood but in Atrio Gentium, in the court of the people, but Esay foretelleth that the Gentiles shall have as free access to the house of God, as the jews, because his house is the house of prayer, and this Solomon foretold, 1 King. 8.41. If a stranger come from a fare country to call upon thy name, then hear thou in heaven, that is, grant that they may have as great access to thee as the jews have. When Herod built the Temple, he wrote an inscription upon the gate of the court of Israel, that no stranger should enter in there under the pain of death; but now this inscription is changed, that whatsoever stranger he be that doth not enter into the house of the Lord, shall dye the death: before, The Levites might not go into the holy place. the people might not enter into the court of the Priest; but now we are all Kings and priests to God, 1 Pet. 2.9. before, the Levites might enter where the people might not go, they might go into the court of the Priests, but not into the holy place; but now all the people are the Lords Levites, Mal. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellative hic sumitur quia habet ה praefixum. Ye have corrupted the covenant of Levi, saith the Lord of hosts. Levi here is put for the whole people, and therefore they have as great access now as the Priests had. Before, none might enter into the holiest of all, but the High priest once in the year, Heb. 9.7. but now all have access to the throne of grace, Heb 4.16. Rom. 5.2. The Tabernacle and the Temple were alike in many things, first in the form, A comparisen betwixt the Tabernacle and Temple. for the Tabernacle was a pattern to the Temple. Again there was no light in the holiest of all in the Tabernacle; In what things they were alike. So neither in the holiest of all in the Temple, and the signification was this, Rev. 21.23. and the City had no need of the Sun, neither of the Moon, How the Lord is said to dwell in a cloud. to shine in it, for the glory of God did lighten it, and the Lamb is the light thereof. In the holiest of all there was no light, and the High priest when he entered into it kindled smoke, and he saw nothing, because the Lord dwelleth in a cloud, Psal 18.11. he was not able to behold the shecina or glory that dwelled in the holiest there was no external light that came there, but the Lamb was the light, and when we shall be glorified we shall not see that inaccessible light in which he dwelleth. So in the holiest both in the Tabernacle and temple there was no light but the light of the Candlestick, no light in the Temple but that which the lamp gave. for there were no windows in the Temple to give light to it, and it was compassed round about with Chambers that it could have no light. Ob. 1 Sam. 3.3. And ere the lamp of God went out in the Temple of the Lord where the Ark of God was, and Samuel was laid down to sleep. Then it may seem that they had other light, than the light of the candlestick. Answ. Before the lamp of God went out, that is, before the lamps were changed by the Priests, and new lights added; and the signification of this was, the Church should be directed by no light but by the light of the Word, 2 Pet. 1.19. We have also a more sure word of Prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. The Court of the Priests was not covered. There was a court for the Priests both in the Tabernacle and Temple, and it was not covered above, to signify, that the Church here, hath more of the light of nature than of the light of grace, Again, the Tabernacle and Temple had the like implements both in the Holiest, and Holiest of all. And last, the Tabernacle and the Temple served for the same use for God's worship. In what things the Tabernacle and Temple differed Now let us see wherein they differed. First, the Tabernacle was movable, and the other was fixed; the movable Tabernacle signified our estate and condition here, and the Temple which was unmoveable signified our estate in future glory. The Tabernacle had not the court of the Gentiles. Secondly, the Temple was much more large than the Tabernacle; the Tabernacle had not the court of the Gentiles as the temple had, there was but one golden candlestick in the Tabernacle, and ten in the Temple, 1 King. 7.49. So in the Tabernacle was but one brazen Laver, & in the Temple there were ten: so there were but two Cherubims in the Tabernacle, but four in the Temple. Lastly, the Tabernacle endured not so long as the Temple did; and when the Tabernacle had no use, it was laid up in the Temple. The Conclusion of this is, Conclusion. the Tabernacle gave place to the Temple: So both the Temple and the Tabernacle gave way to jesus Christ, who was both the true Tabernacle and Temple, and of whom they were but types. EXERCITAT. FOUR Of the Ark. A Ceremonial Appendix of Command 2. Exod. 25.17. And thou shalt make a Mercy seat of pure Gold, etc. vers. 22. and there I will meet with thee, and I will commune with thee from above the Mercy seat, betwixt the two Cherubims which are upon the Ark of the Testimony. THe Ark was that place from which the Lord gave his answers to his people, The diverse names given to the Ark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adytum quasi Oraculum vel locutorium dictum quod deus indo responsa daret. & therefore it is called Debhir, his speaking place, 1 King. 6.23. and it was a type of Christ, by whom God speaketh to his Church, and it was called his strength, Psal. 132.8. and 78.61. and his glory, 1 Sam. 4.20. and the King of Glory, Psal. 24.7. and the place of the soles of his feet, Esay. 43.7. and his footstool, Psal. 99.5. Quest. How is it both called the place of the soles of his feet, and his glory? Answ. Because all which is in God is glorious, there is no base thing in him. If the feet of those who preach the Gospel be beautiful, Rom. 10.15. much more all that is in him is beautiful and glorious. The Ark called the propitiatory. The Ark is called the propitiatory, Rom. 3.25. 1 joh. 2.2. which covereth our sins, and it covereth the Tables of the Law that it should not rise up against us to condemn us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinitas, gloria divina inter homines habitans a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitare. Shecina, or the majesty of God dwelled upon this Ark, it was called shecina, from Shacan, habitare, and it signified Christ dwelling with men, Reve. 21.3. Zach. 2.10. The Cherubims stood upon the mercieseat with their faces looking downward towards the propitiatory, and Peter alludeth to this, 1 Pet. 1.12. which things the Angels desire to look unto, Why the Cherubims looked downward. the Angels look down to the propitiatory, but they look not one towards another; For than they should have had their faces towards shecina, the glorious majesty which they could not endure to behold; and here is our comfort, that we may behold God in Christ, when the veil of his flesh is put betwixt us and him to cover his majesty, for otherways he were a consuming fire and we could not behold him. The Lord commanded them to bow before the Ark, The people were commanded to worship before the Ark. and to worship at his footstool, Psal. 99.5. the reason was; because the divine majesty dwelled there. The Lord dwelled in the cloud, in the pillar of fire, in the rock, and in the bush, Deut. 33.16. for the good will of him who dwelled in the bush. So the Lord is with his sacrament, so the Lord appeared in majesty, and so he dwelled amongst us in the flesh here. They were not to bow before him when he appeared in his types, as in the cloud, in the bush, and in the fire; neither when he manifesteth himself in his Sacraments, They worshipped before the Ark because the glory of the Lord dwelleth there. but when he manifested himself in the flesh, and united our nature hypostatically to his Godhead, here we are to worship him: and so when he appeared in glory and majesty above the Ark betwixt the Cherubims, they were bound to worship him, and when he appeared in the Temple, Esay. 6. The Lord had a threefold Ark, first, A threefold Ark a fluctuant Ark, as that Ark of Noah. Secondly, an ambulatory Ark which was the Ark in the Wilderness, and before the Temple was builded, and thirdly, the fixed Ark in the Temple. The fluctuant Ark of Noah signified the tossed and troubled estate of the Church in the world here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Ark of Noah signified. it is represented also by the ship in which Christ and his Apostles were; this ship was mightily tossed, and Christ was sleeping in the meantime in the ship, the Disciples cried out and bad Christ awake, for they were ready to perish, and Christ awoke and calmed the storm; the fluctuant Ark is like the Church tossed to and fro, and Christ in the mean time seemeth to be sleeping, yet he hath a care that the bark perish not. The second Ark was that which Moses made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arca and it was the ambulatory Ark, this Ark remained in the Tabernacle from the days of Moses until the days of Eli, The places whereunto the Ark was carried after it was separated from the Tabernacle. and then they brought it out against the Philistines, where it was taken by them, 1 Sam. 4.11. After that the Philistines had taken it, they carried it to their five Cities, Ashdod, Gath, Ekron, Eskalon and Gaza, 1 Sam. 5. and there it remained in the country of the Philistines seven months, 1 Sam. 6.1. but when the Lord plagued them, they sent it away upon a new cart to Bethshem●sh, but the Lord smote the men of Bethshemesh also, because they looked into the Ark, therefore they sent for the men of Keriath-jearim to fetch the Ark, So they brought it to Keriath-jearim where it remained in the house of Aminadab, in the hill, 1 Sam. 7.1. and from them it was carried into the house of Obed-Edom the Gittite, 1 Chron. 13. and from thence to David's house at jerusalem, where he made a Tent for it, the Ark was never in Gibea, for that was in the Tribe of Benjamin; neither did Aminadab dwell in Gibea, but Kiriath-jearim, which was in the Tribe of juda; this error that it was in Gibea arose of this because they translated gibhgna, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mons, appellative hic sumitur & non proprie. Gibea, a proper name, whereas it should be translated A hill, appellatiuè, and Aminadab dwelled in this hill, 2 Sam. 6, 2.3. The Ark is said to rest in the Temple. The third Ark was salomon's Ark which he settled in the Temple of jerusalem, the same in substance, but wand'ring before; it had more Cherubims than it had when it was in the Tabernacle, there were but two Cherubims in the Tabernacle, but four in the Temple. And now it is said to rest, 1 Chron. 23.25. The Lord God hath given rest to his people, and in regard of the unstaidness of it before Moses said to the people, ye are not yet come to your rest, Deut. 12.9. Why the staves were not taken from the Ark in the Temple. But it is to be observed, that when it was settled in the Temple, the staves which carried it were not taken away; although they were hid and did not appear, as they did when the Coathites carried it, yet the ends of the staves were seen out in the holy place before the Oracle, 1 King, 8.8. this was done to let the jews understand, that if they abused this Ark, the Testimony of his presence, and put their trust only in it; that the staves were ready to be pulled out again to carry it from them. Conclusion. The Conclusion of this, although the Ark was the pledge of God's presence to the jews, and sanctified the places where it came, as Solomon said, The places are holy whereinto the Ark of the Lord hath come, 2 Chro. 8.11. yet it was but the furniture of a worldly sanctuary, Heb. 9.1. and under the Gospel to be done away, that men should say no more the Ark of the covenant of the Lord: at that time they shall call jerusalem the throne of the Lord, jer. 3.16. the Church then shall be his Ark, and he shall sit upon it, because it shall be sanctified, & all shall have access to the holiest. EXERCITAT. V Where they worshipped when the Ark and Tabernacle were separated. A ceremonial appendix of Command. 2. 1 King. 3.4. And the King went to Gibeon to sacrifice there; for that was the great high place, a thousand offerings did Solomon offer upon that Altar. Moyses' Tabernacle was removed from Shilh, The Tabernacle removed from Shilo after the Ark was taken out of it. Psal. 78.60. He refused the Tabernacle of Shiloh; and it seemeth to have been transported at that time, when the Ark was taken out of it, and the Philistines had overcome the Israelites, 1 Sam. 4.11. It was removed from Shilo, jere. 17.12. But go ye now into my place which was in Shilo; where I set my name at the first, and see what I did to it, and Psal. 78.67. Moreover he refused the Tabernacle of joseph, and chose not the Tribe of Ephraim, but he chose the Tribe of judah: the Mount Zion which he loved, that is, he rejected Shiloh which stood in the Tribe of Ephraim, and the Tabernacle of joseph, because Ephraim was josephs' son. The Tabernacle was transported from Shiloh to Nob, The Tabernacle carried to Nob. a City of the Priests unto which David did fly; from thence it was transported to Gibeon, a City in the Tribe of Benjamin, where it remained until Solomon brought it to jerusalem, 2 Chro. 1.3. And Solomon & all the Congregation with him went unto the high place which was in Gibeon; Solomon brought the Tabernacle to jerusalem. for there was the Tabernacle of the Congregation of God, which Moses the servant of God had made in the Wilderness. From thence Solomon brought the Tabernacle of the Congregation into the Temple of the Lord, 2 Cor. 5.5.6.7. And the Priests brought the Ark of the covenant of the Lord unto his own place; but the Tabernacle, as the Hebrews say, was laid up without any more use. Quest. When the Ark and the Tabernacle were separated, whether might they worship in any other place then before the Ark or the Tabernacle? Answ. Who might sacrifice in other places then at the Ark or Tabernacle. These who had an extraordinary warrant, as Solomon, David, and such, sacrificed in other places; as Samuel sacrificed at Rama, and David built an Altar in the threshing floor of Arauna the jebusite, and sacrificed there; and the Hebrews say, Aram privatam non esse licitam nisi Prophetis. Sometimes the sacrifice, Priest and place are changed. In extraordinary sacrifices ye shall see sometimes the place only changed, as in Samuel and david's sacrificing; sometimes the Lord changed the place, the sacrifice, and the Priests; he changed the sacrifice when Gideon had prepared a Kid for a feast to the Angel, the Kid was only to be offered in a sacrifice for the sin of the Prince, gideon's sacrifice. Leviticus. 4.2. yet he offered the Kid here; then no sacrifice was boiled before it was offered; but this was boiled first, and then offered; then he offered the bread for the meat offering, and the broth for the drink offering: and the Priest was changed, the Angel was the Priest, and Gideon was the Levite; and last the place was changed. The Lord who is the lawgiver, and giveth laws to men, and not to himself, he may change time, place, and person as he pleaseth. Quest. What are we to think of salomon's sacrificing in Gibeon, 1 King. 3.3. And Solomon loved the Lord walking in his statutes, as David his father, only he sacrificed and burnt incense in high places. Answ. Solomon sacrificed upon the brazen Altar which was in Gibeon, as his father did, 1 Chr. 1.30. Solomon sinned not in offering in Gibeon. this is not set down as a blemish to Solomon, as if he had done any thing otherwise then his father; for he loved the Lord, and walked in his statutes as his father David: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est particula restrictiva, non exclusiva vel exceptiva. and rak here is not particula exceptiva vel exclusiva, but only restrictiva; that is, he sacrified in no other places, but only in the place where he saw his father sacrifice. Quest. What are we to think of the people's sacrificing in the high places before the Temple was built, 1 King. 3. only the people sacrificed in the high places; because there was no house built unto the name of the Lord in those days. Answ. Three sorts of those who sacrificed before the Temple was builded. Some answer that there were three sorts of those who sacrificed in those days, first, those who sacrificed to the true God in a place appointed by him; secondly, some sacrificing to the true God, but in a place not appointed or allowed; and thirdly, some sacrificing to Idols in a place not appointed by him: and they make the people sacrificing in high places because the Temple was not built yet, to be worshippers of the second sort; The high places in the Scriptures usually are taken in an evil sense. but if we shall look in what sense the high places are taken usually in the Scriptures, we shall find that they signify a place where they worshipped false gods. Quest. What Altars are these, Psal. 84.3. which David speaketh of when he saith, yea the Sparrow hath found a house, and the Swallow a nest for herself where she may lay her young ones, even thine Altar; Seeing no unclean thing was permitted to enter within the Temple; and the Hebrews writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhibens corvum that there was coal gnorebb a scarecrow set up upon the Temple to fright the fowls, that they might not come near it. Answ. What Altars are meant that David speaketh of. By the Altars here, are meant the Altars which were built in the high places to the Lord by the Prophets, before the Temple was built; for as yet salomon's Temple was not builded: or it may be said that David spoke this by the spirit of prophecy, of the Altars in the time of the captivity, when the Swallows built their nests in the ruins of the Altars. Quest. What Altars doth Elias mean of, when he saith, they have destroyed thine Altars, seeing now there were no Altars in the high places, which were the Lords Altars? Answ. They have destroyed thy Altars, that is, all the means of thy worship; By Altars is meant the means of God's worship. or if we take the Altars literally, it may be understood of those Altars built by the Prophets extraordinarily after the Temple was built, as Elias built an Altar in mount Carmel. The jews add farther, that all the times that they sacrificed upon these Altars, they sacrificed a female and not a male, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 7.9. vajagnalehu, & obtulit ipsum; but the critics of the jews, the Masoreth readeth it vajagnaleah, that is, they offered a female upon these Altars, and not a male. It was a fault to offer in the high places after the Temple was builded. Offering of sacrifice upon the high places was found fault with after the Temple was built; jehosaphat is blamed for this, that he took not away the highplaces, 1 King. 22.43. and likewise Asa, 1 King. 15.14. because he took not away the high places; but the Lord commended Ezekiah much for taking away the high places, yet Rabsache blamed him for taking away these high places and Altars, Esay 36.7. Conclusion. The Conclusion of this is, the Lord by degrees withdrew his typical presence from the jews, first, he separated the Ark and the Tabernacle, secondly, the Ark from the Temple, thirdly, he destroyed the Temple, that they might look only to him who was both the Ark, the Tabernacle, and the Temple. EXERCITAT. VI Of the situation of the City of Jerusalem. A ceremonial appendix of Command 2. Psal. 48. Beautiful for situation, the joy of the whole earth is mount Zion, on the sides of the north the City of the great king. IErusalem was compassed about with Hills and Valleys, the Hiles were Gareb, Calvarie, Gihen, Aceldamae, The Hills compassed jerusalem. Olivet, the Valleys were the Valley of dead Carcases, Tyropaeum, the Valley of jehosophat or hinnon, or the King's dale. The City itself stood upon four Hills, The Hills upon which jerusalem stood. Zion towards the south; Akra towards the north, upon which Salem stood; Moriah betwixt Zion and Akra; and Bezetha betwixt Akra and Moriah; and betwixt Zion and Moriah lay the great gulf of Millo. Upon every one of these hills there is some notable thing to be observed: Some memorable things done on every one of the Hills. upon mount Gareb all the Lepers were put, therefore it is called, the hill of Scabs, jere. 31.39. upon mount Calvarie Christ was crucified; upon Gihen Solomon was anointed King; In Aceldama was the potter's field which was bought with the price of the just one, for the burial of strangers, Amos 2.6. Act. 1.19. upon mount Olivet Christ was taken up to Heaven. Upon mount Zion stood the fort of the jebusites, The City of David stood in Zion. which David taking in afterwards, called it the City of David, there he built his house. In mount Akra stood the old City Salem, where Melchizedeck dwelled, and it is called Akra from hakkara, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obviam veniens. obviam venit, because there he met Abraham and blessed him when he returned from the slaughter of the Kings, In mount Moriah Abraham would have offered his son. Gen. 14.19. Upon mount Moriah Abraham would have offered his son Isaac, Gen. 22 and here the Angel stood with a drawn sword in his hand above the threshing floor of Arauna the jebusite; and upon this mount afterwards was the Temple of Solomon builded. The new town of jerusalem stood in Bezetha called the upper Mercat. In Bezetha was builded the new town of jerusalem, called forum inferius, in respect of forum superius that was in Zion. To the north of Bezetha and Akra stood the new town builded by Hezekiah which he compassed round about with a wall called murus tertius, for the first wall was builded by David round about Zion, even to the Sheep-gate; the second wall was builded by Solomon round about Bezetha, and joined with the first wall at the Sheepe-gate; the third wall was builded by Hezekiah joining it to the old wall of the City Salem, and compassed round about mount Akra to the water gate, where it joined with the second wall. The gulf Millo. Millo was a deep gulf lying to the north of Zion, & to the south of Moriah; this gulf Solomon filled up when he builded his own house, the Queen's house and the house of Lebanon. Mount Zion in which the City of David stood, was called the upper town, and the rest that were towards, the north of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jerusalem superior. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jerusalem inferior. Salem and Bezetha, were called the neither town, and to this the Apostle alludeth, Gal. 4.25. jerusalem which is beneath, and jerusalem which is above; jerusalem which is above signified anogogicallie the triumphant Church, but allegorically the free children begotten within the covenant of grace; and jerusalem below signified the children of the bond woman; and for this cause it is put in the dual number jerusalaijm; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it consisteth of two Cities which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So jacobs' army is called mahanaijm, consisting of two armies, one heavenly, another earthly; to these two Solomon compareth the Church, Cant 6.13. what will ye see in the Shulamite; as it were the company of Manaham, or two armies, she consisted partly of Citizens in the triumphant Church, and partly of Citizens in the militant. jerusalem is sometimes called Zion, jerusalem is sometimes called Zion, and sometimes Moriah. and sometimes Moriah, and Zion is called, the hill of God, Psal. 68.15. that is, an excellent hill; for the Hebrews wanting the superlative, they supply it by adding the name God, by which they understand that which is most excellent and great in that kind, Psal. 80.11. The trees of it were like the Cedars of God, that is, excellent Cedars, So 1 Sam. 18.10. the evil spirit of the Lord came upon Saul, that is, a very evil spirit. So jerusalem is called the daughter of Zion, that is, Zion herself, as the Son of man, that is, a man. When jerusalem and Zion are set together, jerusalem and Zion put together for the more earnest expression. they are so to be understood, as a repetition of the selfsame thing for the more earnest expression, as Zach. 9.9. O daughter of Zion, O daughter of jerusalem, here the explaining of the one word by the other, carrieth a great weight with it. So Psal. 92.9. For lo thine enemies, O Lord, for lo, thine enemies, O Lord, shall perish, that is, they shall surely perish. Moriah is also taken for all the hills whereupon the City stood, Gen. 22.2. Go to the Land of vision, that is, Moriah taken largely for all the hills in jerusalem. to the land of Moriah, but Abraham seeing that excellent vision, vers. 14. of which Christ spoke, joh. 8.56. Abraham rejoiced to see my day, he appropriated the general name, particularly to this mountain, and called it Moriah. Quest. How is David said to bring the head of Goliath to jerusalem, 1 Sam. 17.54. seeing he had not taken in jerusalem a long time after? Answ. That part of jerusalem which stood in the tribe of Benjamin was taken in by Saul before, and to this part David brought the head of Goliath; but the other part was possessed still by the jebusites until David was crowned King both over Israel and juda, and the first victory that he got after he was crowned King over both Israel and juda, was over the jebusites. jerusalem is called the midst of the earth, Ezek. 38.12. in the original Tabbur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbilicus, metaphorice Locus editus. why jerusalem is called the midst or the navel of the earth umbilicus, because it stood upon the hills, as the Navel doth in the Body; by this is understood that parable of Gaal, judg. 9.37. Behold people came down from the Navel of the earth, that is, from jerusalem, hence all the Regions round about jerusalem take their denomination from the situation of it, Other countries take their denominations from the situation of jerusalem. Psal. 89.12. the north and the sea thou hast created them, and it is called the north in respect of jerusalem. So Psalm. 107.3. From the East, and from the West, and from the North, & from the sea. Here the mediterranean Sea in the Scriptures is put for the South in respect of jerusalem; therefore the situation of the heavens is not taken from the body of man in the Scripture, The situation of the heavens is taken from the Lord dwelling betwixt the Cherubims. as the Philosophers say, but from the Lord dwelling betwixt the Cherubims in the west end of the Temple of jerusalem; who sitteth betwixt the Cherubims, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vespera occasus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est locus campest●is, et pluraliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coeli: hinc est quod quidam verterunt Equitat super ad Occasum: Alii, Insidet amoenitatibus: Alii, Equitat super Coelos. looking always towards the East, and then his right hand was to the South, and his left hand to the North, Psal. 68.4. extol him, qui equitat super ad occ●sum, who rideth upon the West; because the Cherubims stood in the west end of the Temple. The Conclusion of this is, jerusalem being in the centre of the earth, and the line of the Gospel going out from it to be preached through the whole earth, to gather in the Church of the Gentiles to the jews, whereby they might make a compacted City; therefore glorious things are spoken of it. So jer. 3.17. All the Nations shall be gathered unto it, to the name of the Lord to jerusalem, in the original it is, Venikevu, They shall run in a line; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 linea corum. for the Gospel went out from jerusalem, the sound thereof went to the ends of the earth, Psal. 19.5. in the original it is, the line thereof: for jerusalem was as the centre, and the lines went from the centre to the ends of the whole earth, and the same way that the lines went out from it: So shall all Nations return by the same lines, and be gathered in to jerusalem which is above. EXERCITAT. VII. In what Tribe the Temple stood. A ceremonial appendix of Command. 2. Ezek. 43.12. This is the Law of the house, Upon the top of the mountain the whole limit thereof round about shall be most holy: behold this is the Law of the house. THat we may the better understand to what Tribe the Temple of jerusalem did belong, Why the Tribes were kept distinct. we must mark that the Lord commanded in his Law that neither the Tribes, their possessions, nor generations should be confounded; to the end, they might know of what Tribe Christ should come, who was to come of the seed of David according to the flesh: therefore he caused to divide the Land into Tribes, Num. 36.2. and he commanded that they should not dispone of their possessions either amongst themselves, or to strangers; therefore if a poor man for poverty had mortgaged his possession, the Lord appointed the year of jubilee that it might return to him again that year, Levit. 15.10. To which Tribe the Temple belonged. Now juda having gotten his lot, and Benjamin his (for upon these two Tribes the Temple did stand) the question is, to which of these it did belong? for sometimes it is given to the Tribe of juda, josh 15.63. as for the jebusites the inhabitants of jerusalem, the children of Israel could not drive them out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum contrarie significationis but the jebusites dwell with the children of judah at jerusalem unto this day, In the original it is, jarash, exhareditare, to cast them out of their possessions. The Temple ascribed to the Tribe of Benjamin. Sometimes to the Tribe of Benjamin, judg. 1.25. Iosh. 18.20. and Nehe. 11.24. jerusalem could not belong to them both alike, for mount Moriah standeth betwixt the upper and lower City, the upper belonged to the Tribe of juda, and the lower to Benjamin, but to which of the Tribes doth mount Moriah belong? it seemeth to be ascribed to the Tribe of Benjamin by the testament of jacob, Why Benjamin is called a ravening Wolf. as the sceptre to the Tribe of juda; for jacob saith in his testament, Benjamin shall ravine as a Wolf: in the morning he shall devour the prey, and at night he shall divide the spoil, Gen. 49.27. by which is signified the Altar upon which the sacrifices were burnt, and the blood poured out at the foot of the Altar: for the Priests killed the sacrifice in the morning, and divided the spoil, that is, the things which they had gotten from the people, they divided amongst themselves at night; they call the Altar the ravening Wolf, and the Priests the dividers of the spoil. The Temple ascribed to the Tribe of juda. Again the Tribe of juda vendicateth the Temple to them, Psal. 78.67. he refused the Tabernacle of joseph, and chose not the Tribe of Ephraim; but chose the Tribe of juda, the mount Zion which he loved, and he built his sanctuary like high places, like the earth which he hath established for ever, meaning the Temple, which was builded in this Tribe. But that we may decide the question, we must mark that the Temple was builded upon mount Moriah, 2 Chron. 3.1. The Temple was builded upon mount Moriah. this mount Moriah was divided from mount Akra by a great valley, but in the time of the Macchabees they filled up this valley, that they might join the City to the Temple, and made the top of mount Akra lower, that they might see the Temple in the City. The upper and the neither City were divided by a great valley which josephus calleth Tyropoeon, How the upper and neither City of jerusalem were divided. & in the Scriptures Millo. If the line be drawn through this valley, than it leaveth Zion towards the South in the Tribe of juda, and mount Moriah with Salem and Akra towards the North, in the Tribe of Benjamin, but if the line be drawn through the valley which was filled up by the Maccabees, then mount Moriah is conjoined with Zion in the Tribe of juda; for the Temple was builded in the threshing floor of Arauna the jebusite; and the jebusites dwelled upon mount Zion: therefore the division by this valley cannot show us in what Tribe the Temple stood; So that we must search out another line, which separateth the Tribe of juda from Benjamin; which line being to the north of juda, must be upon the south of Benjamin, the two extremes of this line are set down, Iosh. 15.5. The line which divided juda from Benjamin reached from the dead Sea to the Mediterranean Sea. where he describeth the borders of juda; the cast part of the line tendeth towards the dead Sea, at that part where jordan entereth into it, called Lingua maris; and the west part of the line tendeth towards the great Sea, called the mediterranean Sea; these are his words; For the east border was the salt Sea, even to the end of jordan, this was the dead Sea where Sodom and Gomorra stood, And their border in the north quarter, was from the bay of the Sea at the uttermost part of jordan, josh 15.5. The line cometh from Enrogel thorough the valley of Hinnom to the tongue of the Sea. This was towards the east, the line was stretched forth towards the west to Enrogel which is a fountain in the valley of Hinnom where the valley Tyropoeon endeth. Now if ye will stretch out the line from the fountain of Enrogel to the tongue of the Sea, it must be drawn through the valley of Hinnom, to the north of mount Zion, and then it is subjoined, vers. 9 (speaking of Moriah) and the border was drawn from the top of the hill unto the fountain of the water of Nephtoah, which is over against Hinnom towards the west, and to the valley of Rephaim towards the north, for Iosh. 18.16. maketh mention of two valleys, one towards the east of the City, called Hinnom, upon the west of which lieth the hill Moriah and the Temple; the other valley is called the valley of Rephaim or of Giants, lying towards the west and south of mount Zion, than the north part of that valley must stretch towards mount Moriah, and the line which divideth the City and the mountain thereof to wit Moriah, in two parts, must touch the valley of Rephaim towards the north, The line goeth directly over the top of Mount Moriah. the same division is set down, Neh. 11.24. So that Benjamin had the north side of this line, and juda the south, and the line stretching over the top of mount Moriah, it went through the middle of the Temple, and through the holiest of all; so that the one half of the Temple stood in the Tribe of juda, The line goeth through the midst of the Temple, the holiest, and holiest of all, and betwixt the Cherubims. and the other in the Tribe of Benjamin; the one half of the Ark in the one Tribe, and the other in the other; and of the four Cherubims, two stood in one Tribe, and two in another; and God himself sitting betwixt the wings of the Cherubims is said to dwell (cethephau) betwixt his shoulders, How God is said to dwell betwixt his shoulders. that is, in jerusalem where the Temple stood in the very borders of juda and Benjamin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humerus vel extremitas alicujus rei. Catheph signifieth the borders or marches, as if he should say, he shall dwell in the very outmost borders of juda and Benjamin. Now for the better understanding of these things which have been spoken before, mark this figure following. West. North. East. South. And for this cause it was that Solomon had in his throne twelve Lions upholding it, but on the seat where he sat and leaned his arms, there was a Bullock and a Lion; the Lion for juda and the Bullock for Benjamin: by which was signified; Why salomon's Throne had a Bullock and an Ox. when ten Tribes should be rend from his crown, that juda, and Benjamin should cleave together and uphold the Temple; both juda and Benjamin went in captivity together, came home together, and builded the Temple together. Conclusion. The Conclusion of this is, the kingdom and the priesthood should never be separated; for most of the Priests dwelled in the lower city in the Tribe of Benjamin and the kingly Sceptre was in juda the upper City. EXERCITAT. VIII. Of the Temple of jerusalem. Commandment 2. 1 King. 8.30. Harken thou to the supplication of thy servant, and of thy people Israel, when they shall pray towards this place. THe Lord made choice of this Temple, not so much for himself as for his people; The Lord causes to build the temple not so much for himself as for man's cause. for God dwelleth not in houses made with hands, Act. 7.48. God fitting himself to man's capacity, doth as a Prince useth to do; for as a Prince maketh choice of some great City for his residence; so doth the Lord make choice of jerusalem: The Lord compared to a Prince in his princely house. therefore it is called the City of the great King, Matth. 5.36. and as a prince hath his palace within a great City; so hath the Lord his Temple within jerusalem; and therefore it is called the place of his habitation, Psal. 76.2. and as a Prince hath his palace distinguished in so many courts: so was the Temple of jerusalem: and as they have their furnished Tables; so the Lord hath his Altar for his Table, Mala. 1.7. The Lord had his Table and appointed times, as it were, for dinner and supper. and and his appointed time for dinner and supper, were the morning and evening Sacrifices, Psal. 50.10. Every beast of the forest is mine, and the cattles upon a thousand hills. If I be hungry I will not tell thee. This Temple was called the throne of his glory, jere. 14.21. So the perfection of beauty, and the joy of the whole earth, Lament. 2.15. So the place of his rest, Psal. 132.14. and 1 Chro. 6.41. It was divided into three parts, and therefore, The Temple divided in three parts. jere. 7.4. useth a threefold repetition to note these three parts of the Temple. The first was the holiest, the Seventy call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divers names ●●en to the holiest. it is also called Oraculum; Exod. 25.22. and it called Sanctum Sanctorum, the holy of the holiest, because it was separated from all profane uses, Heb. 9.14. and because it was holy, the Highpriest who went into it, behoved to sanctify himself before he went into it, and he was a type of Christ, who was holy, blameless and undefiled, and separated from sinners, Heb. 26.7. The second part of the Temple was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel Sanctum, and here the Priest did four things, first, What things the Priests did in the holy place. he trimmed the lamps and lighted them, secondly, he cleansed the Altar, thirdly, he prepared the Table for the shewbread, and fourthly, he offered incense. Before they entered into the holy place, The two Pillars what they signified. there stood two great pillars, jachin and Boaz, Stability and strength, 1 King. 7.21. which signifieth the endurance of the spiritual Temple the Church, that the gates of Hell should not prevail against her, Matth. 16.17. So they signified the Apostles, who are called pillars, Gal. 2.9. and likewise all Christians, Reve. 3.12. him that overcommeth will I make a pillar in the Temple of my God. What things were done betwixt the porch and the Altar. Betwixt this porch and the Altar the Priests humbled themselves, and wept in the day of humiliation, joel. 2.17. it was in this place that Zacharie was stoned to death, 2 Chro. 24.21. So here stood five and twenty men, with their backs towards the Temple, and their faces toward the East, and they worshipped the Sun, Ezek. 8.16. and there was the court of the people, and last the court of the Gentiles, where the Proselytes stood when they were converted, this was farthest from the holiest of all; therefore it is said, that the Publican stood afar off, Luk. 18.13. meaning from the holiest, it was out of this place where Christ drove away the buyers and sellers, and the entry to this was called the beautiful gate, or salomon's Porch, Act. 3.2. Why the court of the Gentiles was left out. This court of the Gentiles was to be left out and not to be measured, Reve. 11.2. but the court which is without the Temple, leave out, and measure it not; for it is given unto the Gentiles, this was done to signify the multitude of the Gentiles that were to be called, that this court could not contain them. A comparison betwixt the first and second Temple. FIrst, both the first and second Temple were builded by jews and Tyrians; the first Temple, 1 King. 5.18. and Salomons builders, and hiram's builders did hue them, The jews and Tyrians were builders of the first and second Temple. etc. So the Tyrians helped to build the second Temple, Ezr. 2.7. and they signify the diversity of gifts which are requisite for the building of the Church, and that people of all Nations shall have access to the Church. The second Temple was built after the manner of the first, the pattern of the first Temple was showed to David, and he shown to it to Solomon. The second Temple was built after the manner of the first. So the pattern of the second Temple was showed to Ezekiel, and he shown it to Zerubbabel. The glory and splendour of the first Temple fare exceeded the second: The outward beauty of the first Temple exceeded the Glory of the second. the first Temple was all built of hewn and polished stone, but not the second; and where it is said in the Gospel that the Temple was adorned with goodly stones and gifts, Luk. 21.5. that is meant only of Solomon's Porch, & that part which looketh towards mount Olivet, for Christ fate upon mount Olivet when they shown him that goodly sight; but the rest of the Temple was not of such polished stone. Secondly, the glory of the first Temple, The Temple is called gold. it was all gilded within, and therefore it is called gold, Lament. 4.1. How is the gold become dim? How is the most fine gold changed? the stones of the Sanctuary are poured out in the top of every street, but there was no such gild in the second Temple. Thirdly, The first Temple was built without noise, but not so the second. there was no hammer heard in the building of the first Temple, but there was much noise heard in the laying of the foundation of the second Temple, Ezra. 3.12. and in the building of it, for with the one hand they wrought in the work, and with the other hand held a weapon, Nehem. 4.17. Fourthly, the first Temple was filled with a cloud, Many things wanting in the second Temple which were in the first. but not the second. In the first Temple there came a fire from heaven to kindle the Sacrifice, but not in the second; the Ark and the holy oil were not in the second, there were many more Prophets in the first than in the second; the second Temple was often defiled by the Greeks', by the Romans, by Antiochus; but not the first, Yet the glory of the second Temple fare exceeded the glory of the first, Hag. 2.9. The second Temple exceeded the first Temple in glory. The glory of this latter house shall be greater than of the former, saith the Lord of hosts; for in this place I will give peace, saith the Lord of hosts. In place of the gold in the first, was jesus Christ in the second Temple, in whom are hid all the treasures of wisdom and knowledge, Coloss. 2.3. In place of the polished and hewn stones in the first Temple, How the second Tem- exceeded the first. was jesus Christ in the second Temple, a living stone, and his members, as lively stones, are built up a spiritual house, 1 Pet. 2.4.5. The glory of which was in the first Temple left it; but the glory of the second Temple, jesus Christ, promiseth to be with us unto the end of the world. Solomon who built the first Temple fell away to Idolatry, but Zerobabel who built the second Temple fell not to Idolatry; the first Temple had the holy oil; but in the second Temple came jesus Christ, who was anointed with the oil of gladness above his fellows, Psal. 45.7. Now because of all these privileges of the second Temple above the first, therefore Christ is said to come to his Temple, Malac. 3.1. A comparison betwixt the Temple and Christ. All that was in the Temple were types of Christ. EVery thing which was in the Temple, was a type of Christ; the veil was a type of his flesh, Heb. 10.20. the golden Altar, of his intercession, Reve. 8.3. and the brazen Altar, of his passion. Because this Temple was a type of the body of Christ, joh. 2.19. destroy this Temple, and in three days I will raise it up. Therefore no man might carry a vessel through it, The reverence that was had to the Temple being a type of Christ. Mark. 11.16. No man might walk upon the top of it, therefore when the Devil took Christ up and set him upon it, and his slaves who took james the Apostle and threw him down from the top of it, they did that which was altogether forbidden to the jews. A comparison betwixt the Temple and Heaven. THe Temple was made in weight number and measure, Ezek. 43.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expendit numero, pondere & measura. and this word is applied to the Heavens, Ezek. 40.12. to teach us to make an anagogical application from the Temple to the heavens; and therefore the Temple is called Heaven, 2 Chro. 6.30. Psal. 11.4. The Lord is in his holy Temple, the Lords Throne is in Heaven. There was a controversy betwixt the Samaritans and the jews, whether the Temple of jerusalem, The contention betwixt the Samaritans and jews for the place of God's worship. or the Temple of Samaria was the place of God's worship. Christ endeth this controversy, joh. 4.21. when he saith, The hour cometh, when ye shall neither in this mountain, nor yet at jerusalem worship the father. And to show how that jerusalem should be no more the place of God's worship, first he separated the Ark from the Tabernacle; secondly, the Ark from the Temple; God remooved from the Temple by degrees. and then shortly afterwards he destroyed the Temple. jeremiah complaineth in his time, that the Lord was like a stranger in the Land, and as a wayfaring man, that turneth aside to tarry for a night, jere. 14.8. A wayfaring man that tarrieth but for a night in an Inn, hath but little care of it: So the Lord began now to be a stranger, and to take little care of this Inn his Temple, where he was wont to lodge, and now he was to forsake it for ever. Conclusion. The Conclusion of this is, there is now no appointed place for the worship of God, nor ever shall be; therefore the jews, who have the veil upon their hearts, are very blind, who hope yet, that the Tem- of jerusalem shall be built again. When they pray, they ever turn their faces towards the Temple of jerusalem; and when they see a new house builded, they mark the white wall with a black stick, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contraction which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigrum super album, Recordare vastationis. and they leave a little space wherein they writ those words, nigrum super album, and under this they writ, recordare vastationis; they mark the white wall with a black stick, to signify, that they mourn, because jerusalem is not built as that new wall is built; and they pray the Lord to remember the destruction of jerusalem, and to have pity upon it, and they say, Psal. 137.4. If I forget thee, O jerusalem, etc. EXERCITAT. IX. Of the Cherubims. A ceremonial appendix of Command. 2. Exod. 25.18. And thou shalt make two Cherubims of Gold: of beaten Gold shalt thou make them, in the two ends of the Mercy-seat. THey are called Cherubims from the Hebrew word Racabh to ride, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equitare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphin angeli quia celeritate & aspectus splendore quasi flammantes & ignei visi sunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit. because the Lord did ride betwixt them, Psal. 18.10. He road upon a Cherub, and he sitteth between the Cherubims, Psal. 99.1. therefore they are called Mercahhak hashekina, the Chariot of God's Majesty. They are also called Seprahim from Saraph to burn, because the Angels his Ministers are a slaming fire, Psal. 104.4. and the fiery Angel or the Seraphin touched the lips of the Prophet Esay with a live-coale which he had taken with the Tongues from off the Altar, Esa. 6.6. The first place that we read of these Cherubims, is, Gen. 3.24. He placed at the east end of the Garden of Eden Cherubims and a flaming Sword. And hence it is probable that the history of Genesis was written after that the Tabernacle was erected in the wilderness, for Moses writeth of them, as of things heard and known amongst the people. They are painted as young men and not like boys or children, The Angels are painted as young men. and so the Angels appeared in the likeness of young men, Mark. 16.5. And entering into the Sepulchre they saw a young man sitting on the right side clothed in a long white garment. They are made in a comely form and well favoured, They are painted in a comely form. whereas the Devil (although he can transform himself into an Angel of light) appeareth usually in terrible and evil favoured shapes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corvus atramentum diabolus therefore there is but one word in the Syriac both for the Raven, Ink, and for the Devil; because he appeareth black like the Raven. The Cherubims had not four faces but four shapes or habits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignificat aspectum, formam vel habitum. They are not painted with four faces, as it is commonly holden, for panim, facies, Eze. 1.10. is not taken for the face, but for the form or habit. Luk. 9.53. And they did not receive him, because his face was, as though he would go to jerusalem, that is, his habit; he looked as though he would go to jerusalem. So the Cherubims in somethings they looked like man, in their faces; they went straight up as having legs and thighs, than they were like the Lion in something, in their neck and breast like the crest of the Lion; and like the Eagle in their wings; and like the Calf or the Ox in their feet. Therefore those are mistaken who think that they had four faces, and from them the Egyptians borrowed their Sphinxes, 1 Macches. 3.48. And they laid open the book of the Law wherein the heathen had sought to paint the likeness of their Images, that is, they sought to paint their Images like the Cherubims; the man in the Cherub hath the face, because man of all visible creatures is the most understanding, and is Lord over the rest. What their wings signified. They had wings to signify their readiness and protection, and David alludeth to this, Psal. 17.18. Hid me under thy wings, and the King of Tyrus is called a Cherub, because of his protecting the people that were under him, Ezek. 28.14. When one form of the Cherubims is expressed all the rest are understood. When a Cherub is described by any of these four, all the rest are to be understood. Example, 1 King. 7.29. And on the borders that were between the ledges, were Lions, Oxen, & Cherubims; [And] here, is exegeticum, and not copulativum, that is, he made Cherubims which had the likeness of Oxen and Lions. They had six wings, with two they covered their faces, and with two they covered their feet, and with two they did flee, and it is probable that the Cherubims in the Tabernacle and Temple had six wings also, although they did not fly, two to cover their faces, two to cover their feet, and two stretched out: their feet was covered, The Lord would have the Cherubims covered and not to appear naked. the Lord would not have them to appear naked; therefore ye shall see when they appeared to men they appeared clothed, Act. 1.10. Two men stood by them in white apparel. So Mark. 16.5. and the priests are commanded to put on breaches, when they come before the Lord, to cover their nakedness. Leu. 10.26. Ezek. 24.18. The wings are put for their hands. They are made with wings, and, in that vision of Ezekiel, with hands under their wings, Eze. 1.8. but where they are described with wings, and no mention made of their hands, than their wings served them for hands, and so the Hebrews put a wing for a hand, Psal. 7.4. If there be iniquity in mine hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all's vel manibus meis. in the Hebrew it is becaphai, in my wing. And they appeared in these forms, quae notant Christi trophaeum, The diverse forms of the Cherubims signify Christ glorious triumph. which showeth Christ's triumph and victory; who was borne as a man; killed as a Calf; rose like a Lion; and ascended like an Eagle: and so in the revelation made to john, were four beasts full of eyes before and behind and the first beast was like a Lion, and the second beast like a Calf, and the third beast had the face of a man, and the fourth beast was like a flying Eagle, Revel. 4.7. Now let us observe the difference betwixt the Cherubims in the Tabernacle and the Cherubims in the Temple; The difference betwixt the Cherubims in the Temple and Tabernacle. there were but two in the Tabernacle, and four in the Temple; those who stood in the Tabernacle looked downward with their faces towards the propitiatory, but two of the Cherubims which were in the Temple, and stood upon the ground, looked with their faces to the entry of the Temple, and they had their wings stretched out, not as their wings which stood upon the Ark in the Tabernacle; and the signification was this, that now their charge was to be extended, and the Gentiles were to be called to wait upon them also. Again, Difference betwixt the Cherubims which Ezekiel saw, and them in the Tabernacle and Temple. mark a difference betwixt the Cherubims in Ezekiel's vision, and these in the Tabernacle and Temple. In Ezekiel's vision they are described full of eyes, but in the Tample and Tabernacle they are not so described: they are described full of eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify that the Lord whom they attend is full of eyes, and seethe all things. Those Cherubims in Ezekiel's vision moved, but these in the Temple and Tabernacle stirred not; when these moved, they moved forwards but never backward or in a circle, they stood still at the commandment of the Lord or went forward at his commandment. In Esaiahs' vision they cried holy, holy, holy, is the Lord of hosts, Esa. 6.13. but in Ezekiel's vision they made but a sound or a noise. What an Angel is. Of this which hath been said we may describe a Cherub or an Angel after this manner. An Angel is a creature most understanding, most strong, most swift, and most obedient. First, they are most understanding, therefore they have the face of a man, and they are full of eyes, to teach us that they exceed man in knowledge, men are but ratiocinantes creaturae, and they are intelligentes creatura, they learn hoc post hoc, sed non hoc ex hoc, as men do. Quest. Why was the blood then commanded to be sprinkled upon the Lintels of the doors of the Israelites in Egypt, but to teach them to pass by their houses, as we are led by the Sign to know the house? Answ. The blood was not sprinkled upon the Lintels of the doors for the Angel's cause, that they might be led to know the houses by this sign, but it was to confirm the Israelites that the Angels should not destroy them. The second property of Angels is their strength, represented by the Lion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robustissimi. and therefore they are called the strong ones, Psal. 78.25. one of them killed an hundred fourscore and five thousand in one night, 2 King. 19.35. The third property of the Angels is their sweetness represented by the Eagle, one Angel killed all the first borne of Egypt in one night, Exod. 12.29. The fourth property is their obedience represented by the Ox, therefore we pray, thy will be done in earth as it is in heaven, Matth. 6.10. Conclusion. The Conclusion of this is, this doth minister great comfort to the faithful, that they have such ministering spirits attending upon them continually, The children of God have protection by the Angels. to keep them in all their ways; Alexander the Great slept sound one night when the enemy was near by him; and being asked how he could sleep so sound; he answered, because Parmenio waked: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilantes. So may the children of God lie down in peace and sleep, Psal. 4.8. because they have gnirin, the watchful ones attending them, Dan. 4.17. Solomon had sixty valiant men of the valiant of Israel having all swords because of fear in the night, Cant. 3.7. but the children of God have more strong and valiant on●s waiting upon them, so that they need not be afraid neither in the day or in the night. EXERCITAT. X. Of the golden Candlestick. A eremoniall Appendix of Command 2. Exod. 25.31. And thou shalt make a Candlestick of pure Gold, of beaten work shall the Candlestick be made; his shaft and his branches, his bowels, his knops, and his flowers shall be of the same. THe matter of which this Candlestick was made, was pure Gold, and it had a shaft, branches, bowlse, knops and flowers. The pure gold signified how excellent the word of God is, Psal. 19.10. more to be desired are they then gold, The signification of the Candlestick. yea then much fine gold. We are not curiously here to seek the difference of the knops, branches and flowers, but only to rest in the general, that the Candlestick signified the Word. The Candlestick had seven branches, it signified the diverse gifts bestowed upon his Church by the word, The branches of the Candlestick signified the diverse gifts bestowed upon the Church. and john alludeth to the seven branches of this Candlestick, Revel. 1.13. And in the midst of the seven Candlesticks one like the Son of man clothed with a garment; this was but typus arbitrarius, or an allusion; for the golden Candlestick was not made to be a type of the seven Churches in Asia, but it is only an allusion to it. So Prov. 11.30. The fruit of the righteous is a tree of life, here is an allusion only, that it is like to the tree of life. The oil in the Tabernacle was pure oil. The oil which was in this Candlestick was pure oil, Levit. 24.2. Command the children of Israel that they bring unto thee pure oil Olive, beaten, for the light, to cause the lamps to burn continually: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aurum, hic est oleum, sic dictum, quod pur●m splendidum & nit idum fuit & sine mixtura. This pure oil is called golden oil, or gold for the purity of it, Zach. 4.12. because the oil was bright, clear and glistering like gold. So job. 37.22. Gold cometh out of the north, that is, fair and clear weather. It was beaten oil, to signify with what pain and travel the word is prepared, and with patience preached and made to shine in his Church. No Wax might be burnt in these lamps, because Honey was unclean, therefore Wax was unclean; Honey might be in no Sacrifice, because it fermenteth, Levit. 2.11. So no Wax might serve for light. So there was no silk in the Tabernacle, because the Worm which maketh silk was an unclean thing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baccae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spicae The Prophet Zacharie in a vision saw two Olive branches empyting themselves thorough the two golden pipes into the Candlestick, and they are compared to two ears of corn, What the two Olive trees were in the vision of Zacharie. because they were full of Olive berries, as the ears were of grains. These Olive trees were the cause of the preservation of the Church, and the cause of the maintenance in the Candlestick. The two anointed ones which stand before the Lord of the whole earth, verse. 14. Targum paraphraseth them to be Zerubbabel and joshua, who represented the Church and commonwealth. The Lord commanded to make snuffers of pure gold for the snuffing of the lamps, The snuffers of gold what they signified. and snuffe-dishes to receive the snuffle; he would have the snuff taken from the light, to signify that he would have the word kept in sincerity and purity; and he would have the snuffers of gold, to teach them to be blameless and holy, who are censurers and correctors of others; and he would have the snuffe-dishes of gold, to teach them that the covering of the offences of their brethren was a most excellent thing. Lastly, in what manner the Priests dressed the lamps; The manner how the Priests trimmed the lamps. when the lamp was out, he lighted it, and when it was not out, he dressed it; when the middlemost lamp was out, he lighted it from the Altar; but the rest of the lamps every one he lighted from the lamp that was next; and he lighted one after another, to signify, that one Scripture giveth light to another; & they say in the Talmud, that the cleansing of the innermost Altar was before the trimming of the five lamps; and the trimming of the five lamps before the blood of the daily sacrifice; and the blood of the daily sacrifice before the trimming of the two lamps; and the trimming of the two lamps, before the burning of incense. That the Priests should order and trim the lamps, The signification of the trimming of the lamps. signifieth how Christ and his Ministers should continually look unto the purity of doctrine and preaching of the light of the Gospel from evening to morning, in the dark place of this world, until the day dawn and the day star arise in our hearts, Reve. 1.13. 2 Pet. 1.19. EXERCITAT. XI. Of the Table of the shewbread. A ceremonial appendix of Command. 2. Exod. 25.23. Thou shalt also make a Table of Shittim wood, etc. vers. 30. And thou shalt set upon the Table shewbread before me always. THe Lord commanded to make a Table, and to set twelve loaves upon it. The loaves represent the Church. First, the Church is represented by loaves here; as many grains make up one loaf: so many believers make up one Church, 1 Cor. 10.17. for we being many are one bread. The loaves made of fine flower. Secondly, these loaves were made of fine flower, and not of barley which was a base grain, and therefore used in no other sacrifice but in the offering for jealousy, Num. 5.15. So Gideon represented by a barley cake, judg. 7.13. and I bought her for so many Homers of Barley, Hos. 3.2. but the Wheat was most excellent grain, and the flower of the Wheat was most excellent bread, Deut. 32.14. he made them eat the fat of the kidneys of Wheat. The twelve loaves represented the twelve tribes. Thirdly, there stood twelve loaves upon this Table, to represent the twelve Tribes who came of the twelve Patriarches: The Tribes were represented by many things. these twelve Tribes were represented by many things, by the twelve stones set up in jordan, and so by the twelve stones set up in the land of Canaan, So by the twelve stones set upon the breastplate of Aaron, and upon his shoulders in onyx stones. So by Canaan divided into twelve parts; and from them the twelve Apostles in the New Testament and the new jerusalem built upon twelve foundations, Revel. 21.14. These twelve loaves stood before the Lord; Why called shewbread. therefore they were called panis facierum or propositionis, and they signify that the Church is always the object of the eye of God, and therefore he saith, set up no Idol, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnal panai, in my presence. Why the bread was removed every Sabbath. They were removed every Sabbath, and new loaves put in their places; to signify the renewing of the graces of God to his Church. None might eat of these loaves, Who might eat of the shewbread. but the Priests who served in their course that week, and their children; the Priest's daughter did eat of this bread when she was a widow, and returned home to her father again, Levit. 22.18. So we being married to the Law, and it having dominion over us, Rom. 7.1. we were out of our father's house, and might not eat of his holy bread; but being dead to the Law, Rom. 7.4. and divorced from our sins, as widows, we may come home to our father's house, and be partakers of the holy things. The Priests so long as they were in this holy service, The legal sanctification of the Priests. and eat this holy bread, they were not to keep company with their wives; for this was a part of their ceremonial uncleanness, Exod. 19.14. Moses' commanded them to wash their , and not to come at their wives. This abstinence, 1 Sam. 21. How David asked the shewbread. is called via munda a clean way; and to eat in this uncleanness, is called via polluta: When David in necessity came to Ahimelech the Priest to ask bread for him and his men, the Priests had no common bread to give them, but this holy bread: this bread the Priests said they might not eat of it, if they were in via polluta, and their vessels not sanctified: by via polluta is meant here to keep company with their wives, and by the sanctification of the vessels is meant the sanctification of our bodies, Our bodies called our vessels. for our bodies, are called our vessels, 1 Thessalon. 4.4. That every one of you should know how to possess his vessel in sanctification & honour. And that this is the meaning, it is clear by David's answer, when he saith, they have abstained from women this three days, 1 Sam. 21. In their necessity David and his men might eat of this shewbread although they were not Priests; and it had not been lawful for them to have eaten of this bread if they had had any other bread; but if they had been unclean this way, they might not have eaten this bread at all: so that there were some sorts of legal uncleanness greater than others. The Church of Rome err in drawing arguments from the levitical ceremonies. The Church of Rome from this place goes about to prove, that ministers, because they handle holy things, should abstain from marriage; as the Priests were to abstain from their wives when they were to eat this holy bread, and so they ground many other of their ordinances upon the levitical Law, as none might be a Priest that had any irregularity or defect in him, as defectus natalium, a defect in his birth, as if he had been a bastard: or defectus persona, a defect in his person, and a number such, which are legal ceremonies, and bind not the Church now. Castitas abjuga conjuga. There is duplex castitas, abjuga & conjuga; abjuga is that sort of chastity, when a man liveth chastely out of marriage; conjuga when he liveth chastely in marriage, Heb. 13.4. marriage is honourable in all, and the bed undefiled, and if they would conclude any thing out of this place, it would but infer thus much, the Priests abstained from this holy bread but twice in the year, because there were four and twenty courses of them, and they served but weekly, and so long as they served they abstained from their wives, this will not infer their conclusion: therefore those who serve under the Gospel should live altogether unmarried. What argument may be drawn from the Priest's marriage. This argument might be rather inverted against them this ways, the Priests under the law were married: therefore the Priests under the Gospel may marry. And lastly, theologia symbolica non est argumentativa, those conclusions hold not which are deduced after this manner from types which are not destinate types. Conclusion. 1 The Conclusion of this is, the Lord looketh upon his Church continually; therefore the Church should look back again to him continually; and as the Angels behold the face of God continually in glory, Mat. 18.10. So should the Church behold the face of the Lord in his word, as in a glass, 1 Cor. 13.12. and as Zedekiahs' Courtiers had this credit, to see the King's face always, 2 King. 25.19. So the Church should study to see the face of the Lord continually. Conclusion. 2 Secondly, if such legal cleanness was required of the Priests when they came to eat the shewbread, much more is moral holiness required in us, when we come to eat the holy bread in the Sacrament. EXERCITAT. XII. Of the Altar. A ceremonial appendix of Command. 2. Exod. 27.1. And thou shalt make an Altar of Shittim wood five cubit's long and five cubits broad, etc. THere were typical Altars under the Law, and the mystical Altar jesus Christ, signified by them under the Gospel. Two Altars. The typical Altars under the Law were the Altar of offering, and the Altar of incense; the Altar of offering under the Law in the Wilderness was built of earth, The matter of the Altars. in the Temple it was made of wood overlaid with brass; and the Altar of incense was made of wood overlaid with gold. Why the Altar in the Wilderness was made of earth, and not of hewn stone. The Altar of offering in the Wilderness was made of earth, and the Lord would have it made of earth only, because he would not have it permanent, to remain after they were gone out of the wilderness; and he would not have it made of hewn stone, to signify, that men's inventions do but pollute the worship of God, Exod. 20.25. Moses' Altar and salomon's, in what they agree. The Altars of Moses Tabernacle, and salomon's Temple were the same in matter, and form; Moses made his of Shittim wood, and Solomon made his of Cedar wood; and the substance was all one, although different in colour, and name only. They differed in their bases, height, breadth, and length. They differed in their bases, the proportion was double; there were two bases of the Altar in the Tabernacle, and four in the Temple. Secondly, they differed in height, there was a triple proportion, three, and ten, Moses' Altar was three cubits high, and salomon's Altar was ten cubits high. Thirdly, in length & breadth, there was a fourfold proportion; the Altar of Moses was five cubits long, and five cubits broad; and the Altar of Solomon was twenty cubits long, and twenty cubits broad. Solomon made all the vessels of the Temple except the Ark. Solomon made all the vessels that pertained to the house of the Lord, the Altar of gold, the Table of gold whereupon the shewbread was, and the Candlestick, 1 King. 7.48. but he made not a new Ark, because Christ who was represented by the Ark, is the same yesterday, and to day, and for ever, Heb. 13.8. Quest. Why doth not Ezekiel, when he describeth the new Temple, make mention of the Ark and the Candlestick, as he doth of the Altar and the Temple itself at large? Answ. Because there was not an Ark to be in the second Temple, Why Ezekiel maketh no mention of the Ark and Candlestick in the second Temple. and the light of that Candlestick was not lighted with fire from the heaven, as in the Tabernacle and first Temple; and thus the Scriptures in wisdom do pass many things; and out of the silence of the Scriptures we may learn sometimes; as when the Scripture passeth by Melchizedecks' father and his mother: So when the Scripture setteth down the curses at large upon mount Ebal, Why the curses in the Law are expressed, and the blessings concealed. and the blessings are concealed; to teach us, that the Law curseth us for the breach of it, and that the blessings are reserved for the Gospel, Matth. 5. The golden Altar had a crown round about it, as the Ark of the Testimony had, and the Table of shewbread. There arose four horns from the crown of the Altar, The horns of the golden Altar, what they signified. every one in the form of a broach small in the top, which signified the strength which was in Christ, who was able to overthrow that lord with two horns, Dan. 6.8. and all the horns of the wicked, Psal. 75.11. It had a hole like a window in the east side, The place where they emptied the Altar of the ashes, was not towards the holiest of all. to take out the ashes which fell through the grate, as the brazen Altar, and this was upon the east side of the Altar, and not towards the holiest, to signify that impurity should be fare from the holiest of all. This golden Altar was called the Table of the Lord, Mala. 1.7. The Apostle, Heb. 9.4. why the Apostle maketh no mention of the golden Altar, but only of the golden censer. maketh mention of the golden censer only, and not of the golden Altar; and this he doth to signify that this was the last period of the levitical service to be done away; for the last thing which the Priest did when he came out of the Temple, was to hold up incense with his censer. The Highpriest when he went into the holiest of all once in the year, he left the golden censer there for the whole year, Why the Highpriest left the censer in the holiest of all. Heb. 9.4. to signify that this levitical service was to be laid down, and that Christ's intercession endureth for ever; and the Apostle passeth by all these things without the veil, to signify that the ceremonies without the veil were to be abolished. The Angel appeared to Zacharias when he was offering incense. At the right side of this Altar the Angel appeared to Zacharias, Luk. 1.11. and first he appeared to him at the time of incense, when all the rest of the ceremonial service was ended, and when he had done all things which were requisite in the first Tabernacle; as dressing of lamps, sacrificing, putting bread upon the Table every Sabbath; to teach us, that now Christ was to come when the ceremonies were drawing to an end. Why the Angel appeared to Zacharias the father of john the Baptist. Again, he appeared to Zacharias who was the father of john the Baptist, to signify that now Christ was near coming, because john, Zacharias son, his forerunner was now at hand. Why he appeared to Zacharias an inferior Priest. Lastly, he appeared to Zacharias an inferior Priest, and not to the Highpriest, to signify that john should be but a servant, and one that should not think himself worthy to lose the latchet of Christ's shoes. The signification of the brazen Altar. The Altar for the offering was covered with brass, and it signified Christ's passion, as the golden Altar signified his intercession; and as none might go to the golden Altar to offer incense, but he who might go to the brazen Altar and offer sacrifice; so we have no mediator of intercession but he that is the mediator of our redemption. This Altar was a large Altar in Solomon's time, twenty cubits in length and twenty in breadth: when there was a great sacrifice upon this Altar it was filled to the corners, Allusion. and Zachariah alludeth to this, they shall be filled like bowls, and as the corners of the Altar, Zach. 9.15. When the Sacrifice was accepted of the Lord, they took this for a sign that it was all turned to ashes, A sign of the acceptation of the Sacrifices and they prayed, the Lord turn thy sacrifice to ashes, Psal. 20.3. This Altar had horns as the golden Altar had; The Sacrifice was tied to the horns of the Altar. and they that were to offer a sacrifice, delivered the beast to the Priest, and he tied it to the horns of the Altar, and from hence he took it to the north gate and killed it, and then the Priest cut it in so many quarters, and laid it upon the Altar and burned it, Allusion. and David alludeth to this, Psal. 18.27. Bind the sacrifice with cords, even unto the horns of the Altar. There was one border about the Altar above, and another at the foot of it, The blood of the beasts sprinkled upon the Altar and poured under the Altar. and there was a great ditch about the Altar where the blood of the beasts was poured, which were killed; this blood was brought from the north gate and sprinkled upon the horns of the Altar, and it ran down to the foot of the Altar, into that ditch where the rest of the blood was poured, and it was all carried through secret passages to the brook Kidron, and john alludeth to this, Revel. 6.9. Allusion. I saw under the Altar the souls of them that were slain for the word of God. The border went round about the foot of the Altar, that no man might fall into this deep ditch where the blood was poured. So the Lord commanded them to make battlements about their houses, for the safety of men, Deut. 22.8. and so there was peribulum or a wall round about the Temple to save the people that none fell over, because it stood upon a hill. The Lord placed the brazen Altar in the midst of the Court, but AhaZ took it out of the own place, How Ahaz remooved the brazen Altar. and set it upon the north side of the Altar of Damascus, 2 King. 16.14. even in that place where the Idol of jealousy was set up at the north gate, Ezek. 8.5. and here the glory of the Lord appeared at his own Altar, when he testified unto them by his apparition, that he was to leave his Temple for their Idolatry, Ezek. 8.4. this vision of Ezekiel was in atrio gentium, in the court of the Gentiles; but when the Lord was to give sentence against them, he came to the threshold of the door, Ezek. 10.4. Why Solomon sacrificed in the middle of the Court. Because this brazen Altar was not large enough to contain all the sacrifices, therefore Solomon hallowed the middle of the court, where he sacrificed the rest of the sacrifices, 1 King. 8.64. David and Solomon being Prophets and immediately directed by the Spirit of God, David and Solomon added many things which were not in the Tabernacle. added somethings which were not in the Tabernacle, as David for conveniency caused the Priests to enter in the service of the Tabernacle when they were twenty five years of age; whereas the Priests before did not enter in their ministry to serve in the Tabernacle, until they were thirty years of age. So Solomon for conveniency hallowed the middle court for the sacrifices, because the brazen Altar could not contain all the sacrifices at that time, being an extraordinary sacrifice. Somethings added in the Temple for signification. Secondly, something was added in the Temple for signification, as Solomon added two Cherubims in the Temple which were not in the Tabernacle; to signify that the Gentiles were to be called, and that the ministry of the Angels should be extended to them. Something added in it for order. Thirdly, something was added for order, as David divided the Priests in four and twenty orders; but none of the Kings of judah else did the like, neither josias nor yet Hezekiah; because they were not Prophets, as David and Solomon were. Quest. Whether should any Altar be retained now in the Church or not. Answ. The Fathers call the Table of the Lord an Altar by allusion. The fathers by allusion called the Table of the Lord an Altar, but when they speak this, they mean not properly of an Altar; but only they call it so, because it carrieth a remembrance of that sacrifice once offered. There are four sorts of Altars; typicum, mysticum, Four sorts of Altars. metaphoricum, & falsum; the typical Altar, was that under the law; mystical, as jesus Christ, Heb. 13.10. We have an Altar whereof they have no right to eat which serve the Tabernacle; metaphorical, as the fathers call the Table an Altar; and the false Altar, is the Romish Altar, upon which they would offer Christ daily, and crucify him anew again. Conclusion. The Conclusion of this is, Christ our Highpriest differed fare from the levitical Priesthood, he sitteth at the right hand of God when he presenteth our prayers and offereth them up unto the Lord, whereas the Priests stood at the Altar under the Law when they sacrificed, but they who offer him daily anew again in a sacrifice for the quick and the dead, do bring him in standing, as though his priesthood were not above the levitical priesthood. EXERCITAT. XIII. Of the Sacrifices in general. A ceremonial Appendix of Command 2. 1 King. 8.62. And the King and all Israel with him offered Sacrifice before the Lord, etc. IN their Sacrifices they offered beasts and fowls, What they offered in their Sacrifices. the beasts were the Ram, the Lamb, the Bullock, and the Goat; the fowls were the Turtle dove, the Pigeon, and the Sparrow in the sacrifice of Leprosy. The beasts which were to be offered to the Lord, behoved to have no blemish in them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maculatum. in the original it is mum, which the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, worthy of blame; Immaculatum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without blot, What is meant by blemish. Levit. 26.16. The man that hath any blemish shall not offer to the Lord; then he explaineth what he meaneth by blemish; when they offered the lame, the blind, the sick: and contrary to this is that which we call Immaculatum, Cant. 1. Thou art fair my spouse, and there is no blemish in thee, that is, there is no deformity in thee: mum here is not taken for a spot, as though a spotted beast were unclean: for then the Badgers Skins which covered the Tabernacle had been unclean; the Badger is called shesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it hath six spots upon it, as the Hebrews mark. They might offer nothing that was defective, or wanted any member, Nothing which was defective or superfluous in the parts of it might be offered. Levit. 21.25. Bovem aut ovem superstuum aut diminutum, that is, if it had a member more, or wanted a member, they might not offer it; therefore the Hebrews say, that when they offered Bullocks, they were Bulls and not Oxen; because no beasts might be offered to the Lord which were lacking in their parts, Levit. 22.23. and as an Eunuch might not serve before the Lord: so neither might an Ox be offered to the Lord. Therefore shor, bos, the Chaldee paraphrast ever paraphraseth it thor, taurus The blemishes that hindered a beast from being a Sacrifice. The jews mark that there are fifty blemishes which disable a beast from being a sacrifice, five in the ears, three in the eye lids, six in the mouth, eight in the eye, three in the nose, twelve in the members of generation, six in the feet, four in any part of the body, and three beside over all the body: and moreover the beast might not be sacrificed until it had been eight days old, Levit. 22.27. so if it had lain with one of another kind, Levit. 19.19. or if it had killed a man, Exod. 20.28. or if it were the hire of a whore, or the price of a dog, Deut. 23. None of these might be offered to the Lord. Every Sacrifice when it was sacrificed to the Lord, Eevery Sacrifice was changed when it was offered, it was changed from the use in which it was before, and there was destructio rei oblatae. If they were living things, they were killed; if they were liquid things, they were poured out; and if they were solid things, they were bruised, and burnt as corn: now in the mass the Papists cannot tell what destruction is there, whether there be physica mutatio there or not: therefore they cannot tell whether it be a sacrifice or not. That which was living was killed and cut down, The living Sacrifice was cut down thorough the backbone. per spinam dorsi thorough the chain bone of the back; Allusion. and the Apostle alludeth to this, Heb. 4.13. all things are naked and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened unto the eyes of him with whom we have to do, that is, cut up as the Sacrifice, and laid naked before him; Allusion. and Christ alludeth to this cutting up of the Sacrifice, Matth. 24.51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will cut him asunder, and give him his portion with hypocrites. If they be not sacrifices now to the Lord, he will cut them like sacrifices in his wrath. Thirdly, every Sacrifice was salted with salt, Levit. 2.13. Every Sacrifice had salt joined with it. And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. So Mark 9.49. every sacrifice shall be salted with fire, this might seem at the first an improper speech, When things are compared we must mark diligently wherein the comparison standeth. for if we mark not wherein the comparison standeth, we may mistake it, Cant. 5.13. thy lips are like the Lily; If the comparison be not rightly marked we may easily be deceived, for the commendation of the lips of the Church, Cant. 4.5. was that her lips were like Scarlet, then to make them white like the Lily were impertinent: therefore the comparison is here in the smell, as before it was in the colour: so Num. 12.10. Miriam was leprous as the snow, the snow is not leprous, but the comparison standeth in the colour, she was white in leprosy like the snow. So the comparison betwixt the fire and the salt is not in the seasoning; but in the eating out of the corruption, and if they will not this ways be salted, the Lord will salt them with another sort of fire, Allusion. with that burning fire of his wrath; they who will not quite these sinful members, hand, foot, and eyes, and who give offences to their brethren, shall be salted with fire, but the children of God as they are baptised with this heavenly fire and water; so they will be salted with this salt and fire. They might have no leaven in their sacrifices, Levit. 2.11. except in some few offerings of thanksgiving, Levit. 7.13. to signify that the Lord would graciously accept of our service although mixed with many infirmities which in his mercy he pardoneth in Christ, 1 joh. 8.9. But in all other sacrifices he forbiddeth both honey, and leaven; he forbiddeth honey as well as leaven: the ground of this is natural, because honey fermenteth as leaven; this leaven figured sin of all sorts both in doctrine and manners, Luk. 12.1. Matth. 16.6. 1 Cor. 5.8. purge out the old leaven, that is, corruption in manners. A Table of the Sacrifices. In the offering the fat and the blood the Lords, the flesh all burnt, and the skin the Priests. The Priest got no part of that sin-offering whose blood was sprinkled upon the golden Altar. In other sin offerings where the blood was sprinkled but upon the brazen Altar, the fat and the blood were the Lords, and the flesh belonged to the Priest. The sin offering had no meat offering or drink offering. In the peace offering the fat and the blood the Lords, the breast and the right shoulder the Priests, and the rest belonged to the offerer. In the meatoffering a handful of the flower, a little of the salt, oil, incense, and wine offered, and the Priest got the rest. Sacrifices of praise so●e were to b●eaten before the Lord, some in jerusalem, and some at home. The offering of jealousy had no incense in it. No Sacrifice without Salt. Sacrifices are either of reconciliation. burnt offering the daily sacrifice for the whole people. particular for The Priest. The Prince. The People. Sin offering for Ignorance. Error. thanksgiving peace offering of Vows. Voluntary purification. jealousy. Leprosy. Nazarets'. Consecration. praises for things past deliverance. present dedication. to come preservation. Meat offering. Drink offering. Ears of Corne. Fine flower. Baked in the Oven. Frying pan. Furnace. First fruits. First borne. Tithes. Wine. Added to the Sacrifices. Salt. Oil. Incense. EXERCITAT. XIIII. Of the Sacrifices in particular, and first of the offering. A ceremonial appendix of Command. 2. Levit. 1.2. If his offering be a offering, etc. THere were some sacrifices which were commanded by the Lord, and some which were voluntary sacrifices, as free will offerings, and such. The sacrifices which were commanded, ordinary and instituted by God, were five, First, the offering commanded here in Levit. 1. Secondly, the meat-offerings in Levit. 2. Thirdly, the peace offerings, Fourthly, sin offerings in Levit. 4. And lastly, trespass offering in Levit. 5.15. Of the daily Sacrifice. Their daily offering was a Lamb offered morning and evening, Why it was called continual. and this was furnished at the charges of the common treasury of the Temple, and not by any particular man. It was called Sacrificium juge, the continual Sacrifice, because it was offered twice every day without intermission, and although other things have this word tamid, continual, joined with them as the continual bread, Num. 4.7. the continual incense, Exod. 30.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for the daily Sacrifice. the continual meat offering, Num. 8.16. yet commonly the daily offering is meant here, as Dan. 8.11. and by him (hattamid) the daily was taken away, that is, the daily sacrifice. The offering was a sacrifice which was all burnt to ashes except the skin and intrals, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holocaustum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium totum igne consumendum interdum iungitur cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Psal. 51.12 et significat perfectum sacrificium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit, absolvit. it was called gnolah from gnalah ascendere, and it was called ignitum jehovae, quia igni consumendum, because it was all to be burnt with fire, Levit. 1. and it had calil joined with it, Psal 51. which cometh from calal to consume: calil is nor the adjective joined to gnola, for they disagree in gender but calil here signifieth mincha, or the meat offering which was joined to the offering. In this offering they were to offer a Bullock, What was offered in the offering. a Ram, a Lamb amongst the beasts; or a turtle Dove or young pigeon of the fowls, and it behoved to be a male and not a female, and likewise it behoved to be without blemish, to signify that purity and perfection which was in Christ, and our perfection in him, Heb. 9.13. How much more shall the blood of Christ, What the offering signified. who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? It behoved to be of the best things and the choice of the flock, to teach us to honour God with our substance, Prover. 3.9. and to serve him with a perfect heart, 1 Chro. 28.9, When they offered their sacrifices they kept this order. First, The order which they keep in brning their sacrifices. after the beast was killed and laid upon the Altar to be burnt, the offerer brought fine flower mixed with salt and oil, (for they might not mix the flower with water) and this part of the Sacrifice was properly called Immolatio, Immolare. than he gave this to the Priest who laid it upon the head of the Sacrifice, & this was called mactatio by the Latins, that is, Mactare. magis aucta & victima macta. Thirdly, the Priests poured wine upon the Sacrifice which was to be burnt; and this was called Libatio, and the Apostle alludeth to this, Libare. when he saith, 2 Tim, 4.6. I am libor, now I am ready to be offered up. Fourthly, Incense was superadded to these, Suffire. and this was called Suffitus, Allusion. and the Apostle alludeth to this, Ephe. 5.2. Christ hath given himself for us an offering and a sacrifice to God for a sweet smelling savour. Lastly, when the Sacrifice was burning, they offered their spiritual Sacrifice with it, Litare. and this was called Litare, precibus à Deo aliquid impetrare, they prayed unto the Lord that he would accept of their Sacrifice; therefore their Sacrifices were called Sacrificia vociferationis, Sacrifices of shouting, Psal. 27.6. Of the meat Offering. What was offered in the meat offering. THe meat offering consisted of things without life, as of fine flower, oil and incense, Levit. 2.2. things which were necessary for the use of man were offered here to the Lord, as bread to eat, wine to drink, salt to season, oil to cure, and incense to delight the smell. So Christ our meat offering is all these to us. Mincha accessorium pierce. They had two sorts of meat offering, Mincha aceessorium & mincha per se. Mincha accessorium was that which was always joined with another Sacrifice, and a handful of it was burnt, and the rest was the Priests; but that which was Mincha per see which was offered for the Priests, was wholly; burnt and not eaten, Levit. 6.23. The flower in the meat offering was the best flower. The flower which was offered in the meat offering behoved to be simila pura, fine flower, without any bran; which signified the pure estate of Christ and all Christians in him. Allusion. There was oil poured upon it, and the Apostle alludeth to this, 2 Cor 1.21. He that established us with you in Christ, and hath anointed us, is God. So 1 joh. 2.27. the anointing which ye have received of him abideth in you. Allusion. It had incense joined with it, and the Apostle alludeth to this, Ephes. 5.2. Christ hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour. Sometimes it was baked, and sometimes fried in a pan, Allusion. and David alludeth to this, Psal 45.2. My heart hath fried or boiled a good matter. Every Sacrifice had this Mincha joined with it, The meat offering oftentimes put for all the Sacrifices. except the sin offering, and therefore oftentimes it is put for any Sacrifice, as Psal. 20. The Lord remember all thy [mincha] meat offer, that is, all thy Sacrifices. Of the peace offering. THe peace offering was a Sacrifice of thanksgiving for the safety of the offerer, A part of the peace offering due to God, a part to the Pri sts, and a part to the offerer. & one part of it was due to God, one to the Priest, one to the offerer, Amos 5.5. I will not accept of the fat of your offerings, that is, of your peace offerings: David called this fat the offerings of fatlings. That which was the most excellent in every thing the Hebrews called it the fat, as adeps frumenti the fat of the corn; medulla tritici, the marrow of the wheat, Ecclus. 47.2. as the fat was taken away from the peace offering, so was David chosen out amongst the children of Israel; Allusion. here he maketh a comparison betwixt David and the fat of the peace offering, all the peace offering was the Lords, yet all was not offered to him, but a part was given to the Priests, and a part to the people, but the fat was fully burnt up to the Lord. So the zeal of God's house burnt up David, as the fat of the Sacrifice. The fat was due only to God, The fat was the Lords. the people's part was but a lean part; but under the Gospel, Esay. 25.6. I will make the people a feast of fat things and full of marrow, the people might eat none of the marrow under the Law. Quest. Whether might the people eat of the fat of the beasts which were not sacrificed, as of those which they killed at home? Answ. The Lord forbiddeth them to eat the fat of whatsoever beast, Levit. 3.17. It shall be a statute for ever throughout your dwellings, The fat of the Sacrifice might not be eaten or used to any other use. that ye eat no fat nor blood. The fat of the beasts which were not sacrificed might be taken to any other use, but they might not eat any of it, Levit. 7.24. the fat of the beast that dieth of itself, or that which is torn, may be used in any other use, but ye shall in no wise eat of it. The feast of the peace offering. The rest of the peace offering was divided betwixt the Priest and the people, and they made a feast of it, 1 Sam. 9.24. Allusion. and Solomon alludeth to it, Prov. 17.1. better is a dry morsel and quietness therewith, than a house full of Sacrifices with strife. The Sacrifice put for the feast afetr the Sacrifice, Antecedens pro eonsequente. The Sacrifice here is put for the banquet which was after the Sacrifice, and it was this which David meant of, when he said, there is a yearly sacrifice there for all the family, 1 Sam. 20 6. that is, a feast after the Sacrifice. The breast and the shoulder due to the Priest. The breast and the right shoulder of the peace offering was due to the Priest; and the rest was due to the offerers; it is said of the sons of Eli, that they sent their boys, and pulled the flesh out of the Cauldron, 1 Sam. 2. that is, they would not be content with that which was due to them, the breast and the shoulders; but they would have the people's part also, and they would not stay until the fat was offered to the Lord, 1 Sam 2.15. Quest. How did the cook set the shoulder before Saul to eat of it, seeing it was the Priest's part, 1 Sam. 9.24. Ans. The right shoulder was the Priests only. Why the Priest got the shoulder. The Priest got the breast and the shoulder; he got the shoulder to signify that he carried the burden of the people; Why he got the breast. can I carry all this people upon my shoulders (saith Moses') Num. 11.11. Wherefore have I not found favour in thy sight, that thou layest all the burden of this people upon me? and he got the breast to signify his compassion and love to the people, Num. 11.12. Have I begotten them, that they should say unto me, carry them in thy bosom. Esay. 40.11. He shall feed his flock like a shepherd, and he shall gather his lambs with his arm, and carry them in his bosom, and lead these that are with young. The Highpriest carried the names of the twelve Tribes upon his breast, to signify his compassion; Why the Highpriest carried the names of the Tribes upon his breast and shoulder. and he carried their names engraven in Onyx stones upon his shoulders, to signify that he carried the burden of the people: Eli when he looked upon Hanna, and saw her lips moving, he said she was drunk, 1 Sam. 1.13. here there was no pity in the Priest's breast to the poor woman, but 2 King. 4.26. Elisha a man of pity. Elisha had more pity in his breast, when he said to Gehazi, run now I pray thee, and say, is it well with thee? and when she came to the man of God she caught him by the feet, but Gehazi thrust her away, but the man of God said, let her alone, for her soul is vexed within her: Churlish Gehazi had no pity upon the poor woman, but there was much pity and compassion in the heart of Elisha the man of God. The peace offering was divided betwixt God, Why God, the Priests, and the people, had a part in the offering. the Priests, and the people; God got the chief part, because he it is who pardoneth the sin. The Priest got his part, because he is the instrument to make intimation of this pardon; and the people got their part, to teach them to be thankful for the remission of sin. God got his part, and the people got theirs, what a comely thing was this to see the Lord sitting at his Table, Mala. 1.7. therefore the fat of the Sacrifice is called his bread, Levit. 3.11. and Num. 28.2. and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inviting his children to dine with him, he will not eat his morsels alone, job. 31.17. what a comely thing was this to see his children standing like Olive plants round about his Table, Psal. 128.3. and how pleasant was it to see brethren dwell together in unity, God sat as it were the Master of the feast, in the peace offering. Psal. 132.1. and their father sitting at the head of the Table. The Heathen said of old that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine patre, that the feast when it wanted the father it wanted the head. A bad division of the peace offering. The peace offering was divided betwixt God and the Priest, and the people, but the whore said, Prov. 7. that she had her peace offerings by her, and she invited her lover to them: was not this a strange sharing or division for God to get a part, the Priest to get a part, and the whore, and the whoremonger to get a share; but the Lord will not share with such. This feast which was adjoined to the Sacrifices was a feast of joy, The feast joined to the peace offering was a feast of mirth. Deut. 16.15. jud. 21.19. wherein they danced, and it figured our spiritual mirth and joy for our redemption by Christ. The Idolaters kept this feast to the golden Calf which they should have kept to the Lord. When they offered their spiritual Sacrifices with their external Sacrifices, than the Lord was much delighted with them, and he saith, I have eaten my honey and my honeycombe, I have drunken my wine and my milk, Cant. 5.1. and he took such pleasure in these feasts, that he invited the Church his spouse to come and eat, O friends drink, yea drink abundantly, O beloved. But when their Sacrifices wanted the inward Sacrifice, than the Lord said, that they offered but flesh unto him, Hose. 8.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putridi facti sunt. than he loathed them but as rotten flesh, Nehelahhu, putridi facti sunt, Psal. 14.3. they are become rotten and stinking, and he continueth in the metaphor; they are like wine that hath lost the taste, which is called vinum fugiens: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis recessit, vinum sugiens. when these outward Sacrifices wanted the inward, see how unpleasant they were to the Lord, Esay. 1. I am full of the offerings of Rams, and the fat of the fed beasts I delight not in, nor in the blood of Lambs, of Bullocks, or of Goats: then he cometh to his smell, Outward Sacrifices without the inward are offensive to all God's senses. vers. 13, Incense is abomination to me, then to his touch, vers. 14. your new moons and your appointed feasts I am weary to bear them, then to his hearing, when ye make many prayers I will not hear them, then to his sight, ver. 15. I will hide mine eyes from them. Their Sacrifices were offensive to all God's senses. Of the sin-offering. THe offering was for all sins in general, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 josephus Lib. 3. Antiq. Cap. 10. the peace offering was a thanksgiving for sins remitted, and the sin-offering was for sins committed, for which they craved pardon; the sin-offering was either hhataah or asham, the first the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Sacrifice which was for the sins of ignorance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might ascend or descend, that is it was more or less according to the worth of the offerer, Levit. 5.7. the poor might offer a pottle of flower; and the rich were to offer according to their ability: but in the offering which was for a willing sin, the Sacrifice did neither ascend nor descend, it was alike in all. So in the punishment of sin, in some sins the punishment ascended and descended, Exod. 21.28. if a man had kept a pushing Ox, and he had killed a man, he was to dye for it: or the punishment might descend, Sacrificium ascensionis. descensionis. if a sum of money was laid upon him, than he might redeem his life; here the punishment was ascending and descending: but if a man had killed a man willingly, than the punishment non ascendebat aut descendebat, but he was to die for it. In the sin-offering there was no oil or incense, neither in the Sacrifice of jealousy; No Incense in the sin-offering, or in the offering of jealousy. because there was nothing acceptable to the Lord in these Sacrifices. Observe that there was a Sacrifice for original sin, Leviti. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in errore. there was a Sacrifice for sin of error (bishgagah, in errore) and there was a Sacrifice for sins of ignorance; but there was no Sacrifice for wilful sins, There was a Sacrifice for all sins except for wilful sins. Heb. 10.36. for if we sinne wilfully after that we have received the knowledge of the truth, there remaineth no more Sacrifice for sins: Christ prayeth for sins of ignorance, Lord forgive them, for they know not what they do, Luk. 23.34. Let us pray then with David to keep us from presumptows sins, that they have not dominion over us, Psal. 19.13. There are several sorts of Sacrifices prescribed for several sorts of sinners as for the Priest, Sacrifices according to the persons. for the Prince, and for the whole people, and for a private man. For the Priest was a young Bullock without blemish, The Sacrifice for the Priest. which he offered for himself, and here we are taught, if the Highpriest under the Law might err, than the Pope may err as Pope; what privilege hath he to be exempted from error more than the Highpriest had? The Highpriest might err. and if they say, because he is the Highpriest under the Gospel, therefore he cannot err, but now there is no Highpriest under the Gospel but jesus Christ, Who by his own blood entered once into the holy place, having obtained eternal redemption for us, Heb. 9.12. If the Highpriests sinne made the people to sin; he was to offer a Bullock, Levit. 4.3. observe the phrase, Lehashmath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reatam populi. that is, if he make the people sin by his evil example, so joab said to David when he caused him to number the people, why wilt thou be (lehashamah) a cause of trespass to Israel, 1 Chro. 21.3. Secondly, for the whole people, The visible Church may err. and they were to offer a young Bullock, Levit. 4.13. which was the same with the Priest's Sacrifice; and here observe, The sinoffering of the whole people. that the whole visible Church may err, otherways the Lord would not have appointed a Sacrifice for the error of the whole people. The Sacrifice of the Priest and the Sacrifice of the whole people was one, to teach us, how great the sin of the Highpriest was. Quest. Seeing the sin of the Highpriest was as great as the sin of the whole people, what is the reason, that the people were more severely punished than Aaron who made the golden Calf? Answ. Aaron did it through infirmity, Why the people more severely punished than Aaron for making the golden Calf. but the people did it willingly and wittingly. Thirdly the Sacrifice of the Ruler was a male of the kids of the Goats, and the Sacrifice of any particular common man was a female of the kids of the Goats, Levit. 4.23.28. Quest. Why doth the Lord set down several sorts of Sacrifices for sins done of ignorance; and but one sort of Sacrifice for sins done of error. Answ. Solon was commended that he made no Law for him who killed his father; he thought none would be so wicked as to commit such a fact, and he was thought to have done more wisely in that, Why the Lord set down but one sort of Sacrifices for all sins done wittingly. not to inhibit that which had not been practised, lest he should seem not so much to forbid this sin, as to incite men to it by his prohibition; So the Lord would not set down several sorts of Sacrifices, and Laws for several sorts of willing sins; lest the corrupt nature of man by these inhibitions should take occasion to sinne the more, he setteth down but one sort of Sacrifice for all sins of knowledge, the servant who knoweth his masters will and doth it not shall be beaten with many stripes, Luk. 12.47. the vessels that could not be purged by fire were broken, Levit. 7. Two sorts of sin offerings. There were two sorts of sin-offerings. First those sin-offerings, whose blood was not carried into the holy place, & sprinkled seven times before the veil upon the golden Altar, but was only sprinkled upon the brazen Altar, and of these the Priests might eat, therefore the Priests are said to eat the sins of the People, Hos. 4.8. that is, the Sacrifice for sin. So Moses was angry with Eleazar and Ithamar, What sinoffering the Priests might eat and what not. because they did not eat the sin-offering; then he explaineth what sin-offering it was, Levit. 10.18. Behold the blood of it was not brought in, within the holy place, ye should indeed have eaten it in the holy place as I commanded you. But the sin-offering whose blood was carried in within the holy place, the flesh of it was carried without the Camp and burnt, and the Priests might eat none of that, Levit. 6.30. The allegorical, tropological and anagogical application of the sin-offering. The carrying of the sin-offering without the camp had an allegorical application, a tropological application, and an anagogical application. The allegorical application was this, that Christ should suffer without the gate of jerusalem; the tropological signification the Apostle maketh, Heb. 13. if the jews stand to the ceremonial Law, they cannot be partakers of the blood of Christ, and he reasoneth this ways. The people got nothing of that which was burnt without the gate, according to the levitical Law, Heb. 13 11. But jesus Christ the sin-offering was burnt without the gate. The jews who stand to the ceremonial Law, have no part in Christ. Therefore if the jews stand to the levitical Law they can have no part in Christ. And here the Apostle reasoneth with them out of their own grounds, as Christ doth with the Sadduces out of the five books of Moses, which they only admitted, Matth. 22.23. The anagogical application is this, that we have not here a permanent City, but seek for one to come, Heb. 13.14. They were commanded to lay their hand upon the head of the sin-offering, Levit. 4. Why they laid their hand upon the head of the Sacrifice. to signify that they laid over their sins upon the beast, which was a type of Christ who was made (asham) an offering for sin, Esay. 53.10. and the Apostle, 1 Cor. 5.21. he made him to be sin for us, who knew no sin, that is, the guilt of our sins was imputed unto him; he was not made a Sacrifice only for our sins, but he was made sin for us; mark here a double opposition, first, he who knew no sin, was made sin; Secondly, Christ was made sin for us and then a Sacrifice. that we might be made the righteousness of God in him: now it cannot be said, that he who knew no sacrifice was made a Sacrifice for sin, that we might be a Sacrifice of righteousness to God in him; but this ways, he who knew no sin was made sin, that is, our sin was imputed to him, that we might be accounted as righteous before God in him; and therefore although this by consequence be inferred, that he was made a Sacrifice for our sins; yet it is not the proper meaning of the place; after that the guilt of our sins was laid upon him, than he was made a Sacrifice for our sins. And here we have a notable place to clear that imputed righteousness, which is imputed unto us; Christ righteousness imputed to us as our sins were imputed to him. as the beast when it was killed, the guilt was laid upon it typically, which had no sin in it; So all our sins were imputed to Christ who had no sin in himself; and we reason thus, as our sin was imputed to Christ who had no sin in himself: So Christ's righteousness is imputed to us who have no righteousness in ourselves. Ob. But they say that Christ was not capable of inherent sin, as we are of inherent righteousness. Answ. We are not capable of inherent righteousness. We are no more capable of inherent righteousness to justify us before God then Christ was capable of inherent sin; our sanctification is not perfect sanctification, which is able to stand before the Lord to justify us. Of the trespass offering. A Trespass offering was a Sacrifice for sins of omission, or sins of ignorance, these sins were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pallium. Levit. 5.15. if a soul commit a trespass and sin through ignorance, in the Hebrew it is, timgnol magnal, as if a man were blindfolded with a cloak cast about him, for megnil is a cloak, these sins the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, errors done of ignorance, Hebr. 9.7. Agere ex ignorantia ignorantor. But here we must distinguish betwixt sins done of ignorance, and sins done ignorantly. This Sacrifice was for sins done of ignorance, but not for sins done ignorantly. difference of sins done of ignorance and sins done ignorantly. Sins done of ignorance were those which proceeded merely of ignorance; but sins done ignorantly, were those sins which were committed ignorantly, but ignorance was not the cause of them, as when a man in drunkenness killed a man, he doth it ignorantly, but not of ignorance, because he wilfully was drunken, which drew on his ignorance; here his drunkenness & his ignorance were essentially joined together, but there are other sins which are but accidentally joined together, as drunkenness, and whoredom, for all that are drunk commit not whoredom, neither all that commit whoredom are drunk. EXERCITAT. XV. Of the Priest's apparel. A ceremonial appendix of Command 2. Exod. 28.2. And thou shalt make holy garments for Aaron thy brother, for glory and beauty. THe Priests were clothed in linen when they served in the Sanctuary, Ezek. 44.17. The Priests might we are no wool in the Sanctuary. And it shall come to pass, that when they shall enter in at the gates of the inner court, they shall be clothed with linen garments, and no wool shall come upon them, while they minister in the gates of the inner court, and within. First, Allusion. they had linen breeches to cover their nakedness, Christ is he that must cover the shame of our nakedness that it do not appear, Reve. 3.18. they had linen coats reaching down to their feet; linen signifieth righteousness in the Scripture, Revel. 19.8. therefore David prayeth Psal. 132.9. Allusion. Let thy Priests be clothed with righteousness. When they were in the Sanctuary they wore only linen, and out of the Sanctuary they wore wool, The jews called a worldly minded Priest the man with the woollen cloth. the jews had a proverb, when they saw a worldly minded Priest, they used to say, there goeth the man with the woollen , because he minded nothing his linen clothing, his Sanctification and righteousness. These reached down to their feet, and therefore Christ our Highpriest appeared having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and clothed with a garment down to the feet, Revel. 1.13. Moreover they had a linen girdle which signified truth and constancy in Christ's administration, Esay. 22. 21. And I will him with thy robe, and strengthen him with thy girdle, Allusion. it signifieth likewise the constancy, truth, and perseverance of Christians, Ephe. 6.14. stand therefore having your loins girt about with truth, the garments were common to the Highpriest with the rest of the Priests. The Highpriest had some ornaments that were proper to himself, first a robe of blue with bells, an Ephod of Gold, blue, purple, scarlet, and fine linen, a breastplate, a Mitre of sine linen, a plate of pure gold upon his forehead. The Highpriest had garments proper to himself, therefore in the second Temple when the Highpriests wanted the anointing oil, when they saw the Highpriest, they said not; there goeth the anointed of the Lord; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicatis vestibus. but there goeth the man with the many , merubha begadim. He had a broidered girdle which he wore about his paps, therefore Christ is said to be girt about the paps with a golden girdle, The Priests might not wear their girdle but about their breasts. Reve. 1.13. So the seven Angels came out of the Temple having their breasts girded with golden girdles, Reve. 15.6. and Ezek. 44.18. the Priests were forbidden to gird themselves in the sweeting places, that is, about their loins. Obj. But it is said, Esay. 11.5. righteousness shall be the girdle of his loins, and faithfulness the girdle of his reines, therefore it may seem that he wore his girdle about his middle. Answ. Righteousness was the girdle of his loins, and fathfulnesse the girdle of his reines, Why Christ was girt about the loins and reines. to signify, that there was no concupiscence in Christ here, or sinful lust; and he was girt about the paps with a golden girdle to signify that his heart was holy and pure without sin. He had a plate of gold upon his forehead, and holiness to the Lord written in it, and therefore he was called the Saint of the Lord, Psal. 106.16. The plate of gold. This plate had holiness to the Lord written in it, but Zachariah prophesied that holiness to the Lord shall be written upon the bridles of the horses, Zach. 14.20. that is, there shall be such holiness under the Gospel that the meanest shall have holiness written upon his forehead, as the Priests had under the Law. These priestly ornaments signified Christ's Kingly, The signification of the Highpriests garments. Priestly, and Prophetical office, his Kingly office was typed by his Crown which he wore, his Priestly office was signified by the breastplate upon which he carried the names of the twelve Tribes, and Vrim and Thummim; the Priest did two things, as the Apostle speaketh, Heb. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things which pertained to God, and things which pertained to us: the things which he did from God to us, were represented by Urim & Thummim, and the things which he did from us to God were represented by the breastplate w, herein he carried the twelve stones, and his prophetical office was signified by his bells. The priestly garment was put upon Aaron by Moses; The disaraying of Aaron, what it meant. and yet Moses is commanded to strip Aaron of them, and disarray him. The taking off of his garments, and putting them upon Eleazar, signified the taking awas of his office and giving it to another. So when Eliakim was clothed with Shebnas' robe, Esay. 22.15. it signified that his office should be taken from him, and given to Eliakim. So the stripping of Aaron signified the disannulling of the Priesthood for the weakness thereof, Heb. 7.14. and when he was stripped of his Priestly garments for his sins which he had committed, Num. 20.12. he and all the people were taught to expect a better Priesthood of the same of God who is perfected for evermore, Heb. 7.28. and this priesthood was continued from Aaron to Eleazar, and from him to Phinehas, and had no end until Christ came, who was a Priest after the order of Melchizedeck, the true Eleazar, the help of God. The garments which the Priest wore when he went into the holiest of all. The Highpriest had other garments which he wore when he entered into the holiest of all upon the day of expiation, he was all clothed in white, and having finished his service that day, he laid aside these and never wore them any more, and Aaron shall come into the Tabernacle of the congregation, and shall put off the linen garments which he put on when he went into the holy place, & shall leave them there, Leu. 16.23. The Highpriest laid aside all his ornaments that day when he went into the holiest of all, to signify unto us, that the levitical Priesthood was to be laid aside, and also that Christ would give up his Kingdom to his Father, 1 Cor. 15.24. that is, he would not exercise the function of a mediator any more in the Church, and that he would give up his personal kingdom, but not his eternal kingdom. The Sacrifices and ceremonies under the Law had relation to Christ. All the Ceremonies and Sacrifices under the Law had relation to Christ, they were but the shadow, and he was the body. To his conception. First the Nazarite must be sanctified in his mother's womb, to signify that jesus the true Nazarite should be conceived without sin in the womb of the Virgin. To his natures. Secondly, his two natures were signified by the Goat that was killed, and the scape-Goate, and by the two Sparrows, the one killed, & the other let go. So by the Angels ascending and descending upon the Ladder, the Angels ascending signifying his Godhead whom they all ascend to honour; and descending to minister unto him as man. To his birth. In his birth Mary offered for herself and for her Son, to signify that he became legally unclean for us to purge our uncleanness. His offices, King, Priest, and Prophet, To his offices. typed by the Highpriests garments and ornaments. His death by the Sacrifices, To his death. and his lifting up upon the Cross by the brazen Serpent, his burial by jonas living in the Whale's belly three days, his resurrection by the firsts, and therefore he is called the first fruits of them that slept, 1 Cor. 15.20. and the fifty days betwixt the first harvest and the gathering of the full harvest, signified the fifty days betwixt Christ's resurrection, and the coming down of the holy Ghost upon the Apostles. EXERCITAT. XVI. The Lord would not have his Priests use the customs of the Heathen Priests. A ceremonial appendix of Command. 2. Exod. 20.26. Thou shalt not go up by steps upon mine Altar. THe israelites learned Idolatry in Egypt, and their Paps were bruised, Ezek 23.3. and the Prophet jeremiah calleth Egypt a very fair Heifer, Cap. 46.20. who was lascivious and wanton, following Idolatry, and therefore was called, great in flesh, Ezek. 16.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aestro exagitor, aestro velut immisso concito ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asilus, aestrus, metaphorice stimulus. And Israel followed Egypt who was like a backesliding heifer, Hos. 11.6. the Seventy translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a Heifer stung with Hornets, who runneth here and there: so did they after their Idols; therefore he threatneth, that he will feed them as a lamb in a large place, that is, he would send the ten Tribes to captivity, where they should have liberty enough to run as they pleased. The Lord would not have them to imitate the beastly Priests of the Moabites. When the Israelites were coming out of Egypt, travelling towards Canaan, the Lord forbiddeth them to follow the beastly Idolatry of the Moabites, to discover their nakedness, as their Priests did; and for this cause that they should not go up by steps, or degrees upon the Altar; for their were short when they traveled through the Wilderness with the ambulatory Tabernacle, and if they had ascended by steps upon the Altar, their nakedness might have been seen. Priapus what. This filthy Idolatry of the Moabites was the worshipping of Baal-peor who was also called Priapus. This Priapus was a young man in Hellespont, who was expelled out of the country as a corrupter of the youth. He went into Greece, where afterwards, beastly & filthy persons made a god of him, Priapus the God of the Moabites. The Moabites made choice of him also for their god, and he was called Baal-peor, because he was made with his nakedness discovered. this Idol was also called miphlezeth, 1 King. 15.13. Horrenda statue, and Idolum pudoris, Hos. 11.9. and 9.10. and like unto this worship was that worship of Tammuz, Ezek. 8. with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Moabites choose a filthy God like unto themselves. Was not this strange that they could imagine that their gods and their goddesses were such? but we are not to admire this; for even as the Atheist, that he may sinne the more securely, feigned to himself that there is not a God: so the unclean and filthy man imagineth a god like unto himself, Psal, 50.21. because I kept silence thou thoughtest that altogether I was such a one as thyself they who writ of the Ethiopians, say, that they paint the Angels black, and the Devil's white; they paint the Angels black, because they are black themselves; they think the black colour the most comely colour, and the white the most uncomely colour. So these filthy Moabites made choice of a god like unto themselves; and as their god Baal-peor was a filthy god, so were his Priests filthy Priests, in showing their nakedness. The more modest amongst the heathen thought it a filthy thing to show their nakedness, and therefore they said, Caro pro pudendis, honestatis causa. in scaenam sine subligaculo nemo prodeat, and as they had a filthy god, and filthy Priests; so they had a filthy Sacrifice, they offered an Ass to Priapus, which was a beast of great flesh, Ezek. 23.20. Afterwards this filthy Idol was called by the Latins Deus hortorum, Priapus called Deus hortorum, and why. because they used to commit such filthiness in gardens; and therefore they used this word hortum in re amorum, when they spoke of filthy and unchaste lust. Quod meus hortus habet, sumas impune, licebit, Si dederis nobis, quod tuus hortus habet. And when they would insinuate their filthy lusts, they say, laegere olera, legere nuces, legere poma. Propertius. Cum quibus Idaeo legisti poma sub antro, and so Virgilius. Malo me Galataea petit, lasciva puella. The Lord commanded his Priests to wear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, side garments reaching to their feet, and also breeches under them. The Moabites are called the people of Chamos, Num. 21.30. and jer. 48. hence cometh the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Apostle alludeth to this, Rom. 13.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in rioting, and drunkenness. Conclusion. The Conclusion of this is; Spiritual adultery is punished with bodily whoredom, because they changed the glory of the uncorruptible god, into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things; wherefore God gave them also to uncleanness, and to vile affections, Rom. 1.23. EXERCITAT. XVII. That a woman might not wear a man's apparel. A ceremonial appendix of Command. 2. Deut. 22.5. The woman shall not wear that which pertaineth to the man. THe Lord knowing how prone his people were to Idolatry, made a partition wall betwixt them and the Gentiles; and he would have them opposite to the Gentiles in their ceremonial worship. Vide Analyses junij in Levit. First, the Egyptians eat only swine's flesh; therefore ye shall be opposite to them, ye shall not eat the flesh of the Hog; they worshipped the Ox and the Sheep, therefore ye shall eat them, and sacrifice them. Secondly, in their apparel; the Priests of Isis did wear linen, and wool, therefore ye shall wear linen only or wool only, and not linsey wolsey. The jews opposite to the Gentiles in the manner of their worship. Thirdly, the Egyptians had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save them from evils, therefore the Lord commanded his people to wear phylacteries. Fourthly, in the manner of their worship; they when they worshipped they looked towards the sun rising, but ye shall be contrary to them, and turn your faces towards the Ark, which stood in the west end of the Temple. It is a question whether this belongeth to the seventh Commandment or to the second. The most hold, that it belongeth to the seventh Commandment, This is rather an appendix of the second commandment than of the seaventh. to teach men and women modesty; but if we will consider the words of the Law more nearly, and the practice of the heathen, it may seem rather to be an appendix of the second Commandment; In more nebuchim part, 3. for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. abomination, is spoken usually in the Scripture of Idolatry, & Maimone showeth, that it was the manner of Idolatrous men to stand with the embroidered garments of women upon them, before the star Venus, and the women put upon them men's armour, and stood before the star Mars, and therefore it may seem that the Lord expressly forbiddeth the woman to put upon her [Celi] the armour of a man: Why women forbidden to put on men's armour. and if it were forbidden only to eschew filthiness, why would the Lord forbidden women to put on men's armour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the men to put on women's rather than the man's , putting Celi and Shimlath. And julius Firmicus writing of the Idolatrous customs of the Assyrians, saith, that they worshipped Venus, Men worshipped Venus with women's , and women in men's armour. and that it was not lawful to the Idolatrous Priests to worship her, nisi effaeminent vultum, & virilem sexum ornatu dedecorarent; unless they changed their countenance, and feigned their sex, and disgraced themselves, The ceremonies made a distinction betwixt the jews and Gentiles. putting on women's apparel upon them. And the Lord in all these ceremonials made a distinction betwixt the jews and the Gentiles, rather than betwixt the male and female. Ob. Circumcision distinguished the males from the females, therefore the partition wall of the ceremonies distinguished the male from the female, as well as the jew from the Gentile. Answ. Circumcision distinguished the people of God from other people; The females circumcised in the males. but it distinguished not the male from the female; for the females were circumcised in the males, Gen. 34.14. we cannot give our sister to one that is uncircumcised; the ceremonies were instituted then to make a distinction betwixt the jews the people of God, and the Heathen. Commandment III. EXERCITAT. XVIII. Of the Nazarites vow. Num. 6.2. When either man or woman shall separate themselves to vow a vow of a Nazarite, etc. THere were three sorts of things separated to the Lord, first the land every seventh year was separated to him: Secondly, the first fruits were Nazarites to the Lord, in the original it is, ginnebhe nezirecha vuae separationis, (as the Seventy translate it) or sanctificationis tuae (as the Chaldee paraphrast hath it) and thirdly, Three sorts of things separated to God. was nazareatus personae a separation of persons to God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A separation of persons again was either of men or women, Num. 6.2. women Nazarits, as Sampsons' Mother was a Nazarit, Nazareatus terra fructuum personaram. when they vowed themselves this ways Nazarits, they were said [japhli] to do some admirable or rare thing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admirable esse. So Nazarits according to their ages, as they were adulti, Nazaraus adultus juvenis. p●rvulus. juvenes or parvuli; young men, as Amos, 2.11. they gave the Nazarits wine to drink, or little ones, as Samuel. Nazaraus seculi dierum. Nazarits again were either Nazaraei saeculi or Nazaraei diaerum; Nazaraei seculi were those who were perpetual Nazarits and might not be redeemed, nor change their vow; such as were Samuel Samson, john the Baptist and james, as Clemens testifieth, these Nazarits some of them were separated to the Lord by the vow of their mother, as samuel's mother vowed him a Nazarite from his conception, min nagnaro, as soon as he stirred in his mother's belly. The Child shall be a Nazarite from the womb to the day of his birth, judg. 13.7. that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 movere from the time of his conception, and from the time of his birth; but when it is said, Act. 3.2. he was lame from his mother's womb, here both the time of his conception and his birth are comprehended. So Galat. 1.15. who separated me from my mother's womhe, that is, from the time that my mother conceived me. So Psal. 22.10. I was cast upon thee from the the womb, that is, from the time that she conceived me. So jere. 1.6. Psal, 58.3. the wicked are estranged from the womb they go astray as soon as they be borne, here from the womb signified the time from their conception. Nazzaaei dierum were those who vowed themselves a time only, but after the time was expired, they were no more Nazarites. The vow of the voluntary Nazarit lasted but thirty days, as the jews gather; Mamone of his treatise of entering into the sanctuary, Cap. sect. 8.14. Absalon polled his head the thirtieth day of his vow, so did the voluntary Nazarite, say they, and the inferior priests shaved their heads every thirtieth day. Those who were separated to be Nazarits were commanded to abstain from three things; first from wine, secondly, from touching of the dead; and thirdly, that no razor should come upon their head to cut their hair. They are commanded not to eat the kernel of the raisin; secondly, not to eat the raisin Itself; and thirdly, not to drink the wine, as they might drink no wine, so neither might they drink ex maceratis vuis quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or secundaria vina vocat Plinius; So they might drink no vinegar, the Seventy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as made of apples, dates, etc. so a vino hordei, as Athenaeus calleth it. They were commanded to abstain from wine and strong drink; wine here is put before strong drink, Scriptura enim nominat genus quandoque post speciem, Regula. the Lord saith, Amos 2.11. he raised up of their young men for Nazarits, but verse. 12. they gave their Nazarits wine to drink, they should have learned abstinency from the Nazarits, but they enticed the Nazarits to drink wine, contrary to the Law. The use that we may make of this is first to show us that it is a sin to be partaker of another man's sins, Psal 50.18. when thou sawest a thief than thou consentedst with him, and waste partaker with the adulterer. Secondly, not only to be partaker, but approve the same, Rom. 1.32. thirdly, it is a greater sin to be examples to others in sin, as jud. 11. woe be to them for they have gone in the way of Cain, but it is the greatest sin of all, to provoke others to sin, as here they provoked the Nazarits to drink wine, and gave them wine to drink. Secondly, they were commanded to abstain from the dead, and not to come near their fathers, brethren or sisters, if they were dead; if a man died suddenly by them, they were defiled; and if they touched but one who touched the dead, they were defiled; the same holiness was required of them, that was required of the highpriest to abstain from the dead. Maimone in his treatise of mourning, cap. 3. The jews say, if the Highpriest had lighted upon a dead body in the way, he might defile himself and bury the dead, being alone, and none to help him: So they say, if an inferior Priest and a Nazarite were walking together, if he had been but Nazaraeus dierum, he was to bury the dead, because his holiness was not perpetual; but if he had been a perpetual Nazarite then the inferior Priest was to bury the dead, and not he, because as great purity was required in the perpetual Nazarite, as in the Priest concerning the dead. Quest. Did not Samson sin being a Nazarite by touching of the dead bodies, and taking off their ? Answ. He did this by the singular direction of the spirit of the Lord; so he drank of the water which flowed out of the law bone of the Ass, and eat of the honey which was in the dead Lion, which were all unclean by the law. The heathen Priests learned of them not to touch the dead, Seneca consolation ad Marcian. cap 15. the Flaminian Priests might not put shoes upon their feet of the leather of that beast which died of itself, and if a Priest happened to have a funeral oration before the dead corpses, he used to stretch a veil betwixt him and the corpses, that he might not see it, Non licebat Flamini Diali tibias funebres-audire, nec locum in quo bustum erat, ingredi: A Flaminian Priest might not hear the sound of the pipes which were at burials, neither might he come into that place where there was a grave. The third thing was this, that no Razor came upon their head: they suffered their hair to grow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intonsi therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel intonsi, and if they were voluntary Nazarits, no Razor might come upon their heads until the vow was expired, and then their hair was cut and cast under the Altar, & burnt: but if they were perpetual Nazarits, there came never a razor upon their head, but their hair was only cut about, and this was cincta caesaries; Dalila cut off Sampsons' hair, yet he ceased not to be a Nazarit; for the Angel said, that he should be a NaZarit unto his death. The hair was a sign of strength, and as long as Samson kept his hair, he kept his strength; and God threatening to weaken the estate of his people, useth this similitude, that he will shave the hair with a razor. Esay. 7.20. In the same day shall the Lord shave with a razor. When the voluntary Nazaret vowed a vow for thirty days, and in the mean time defiled himself, by touching of the dead; if the whole time had been spent to one day, and then if he had touched any unclean thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these former days were reckoned nothing to him (job. 3.6. [Naphal] fugient, aut dilabentur: Onkelos, inutiles erunt, Perire diem ad embolismum pertinet. or let let them be reckoned amongst the intercalar days which were not numbered amongst the days of the year) and he was to begin his vow anew again: so it is in the course of our sanctification, when we have gone on a while in it, and then fall into some great sin, in that case we are to begin our sanctification anew again. Act. 7.42. O ye house of Israel, have ye offered to me slain beasts, and sacrificed by the space of forty years in the Wilderness? They offered to the Lord sundry times in the Wilderness according to his ordinance; but because now they fell to worship Idols, therefore the Lord reckoned the former sacrifices, as though they had not been offered to him. When the Israelites had traveled to the confines of Moab to Kadesh-Barnea, they fell a murmuring there against the Lord, therefore the Lord brought them back again, after that they had passed sixteen stationes. Num. 33.20.35, To the red Sea in which they were baptised, 1 Cor. 10.2. So when we fall from the Lord, we are to return back again to our Baptism and first vow. And he came and dwelled in Nazaret, that it might be fulfilled, which was spoken by the Prophet. Matth. 2.23. And he shall be a Nasarit to the Lord. Quest. How were these two accomplished in Christ, he was called both a Nasarit, and a Nazarit. Answ. Christ was a Nazaret, the true branch of the root of less, Nazaraus vot●, Nazarenus habitatione. and he was a Nasarit truly separate to the Lord; and Satan acknowledged him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 4. As Samson was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sanctified to the Lord in type; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sanctus, and he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriundus ex Nazaret, and in the title of Christ's Cross there was an allusion to that plate of gold which was upon the forehead of the high Priest, and therefore Aaron was called the Saint of the Lord, because he had holiness to the Lord written in his forehead; that plate of gold was called Nezer, it had written upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exod. 30.39. It was written, that is, engraven in the plate, Christ was that true Nazarit holy, blameless, and undefiled; we are to mark, that the Seventy to facilitate words, and to make them the more easy to be pronounced, writ the words different from the Hebrew, as they say, Samaria for Shemron, so Solomon, for Shelomoh, so Nasareus for Nazareus, & the devil being well acquainted with all languages, could call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting [S] for [Z] so in the inscription upon the Cross they call him that Nasarit or Nazarit. Ob. But Christ did drink wine therefore he cannot be called Nasarit, but Nazarit only. Answ. He was not a legal Nasarit, for he fulfilled that in his forerunner john the Baptist; but he was the true Nasarit separated from sinners; the jews in contempt called Christ a Nazarit, and so julian the apostate called Christ a Galilean, because Nazarit stood in Galilee, and it was for this, that the Christians were called at the first Nazaraei, but afterward their name was changed at Antioch, and they were called Mesichijm, Christiani. From the cutting of the Nazarits hair, they brought in shaving of the heads in the Christian Church, and they said, that long hair signified superfluity in manners; hence came this speech afterwards, Tonso capite fieri monachus; judaizing in this point. Commandment. FOUR EXERCITAT. XIX. Of the Passeover. Levit. 23.5. In the fourteenth day of the first month is the Lords passover. How the Passeover pertaineth to the fourth Commandment. THe as it was a sacrifice, and a sacrament, it is an appendix of the second Commandment; but the time of it set down here is an appendix of the fourth Commandment. The word [Passeover] taken diversely. This word [Passeover] is taken sundry ways in the Scripture; First, for passing over, because the Angel passed over the houses of the Israelites, and destroyed them not, Exod. 12.11. It is the Lords , Secondly, Passeover is taken for those actions which were done about the , as killing the lamb, sprinkling of the blood, eating of it, and such, Matth. 26.17. Thirdly, for the feast which was annexed to the Passeover, 2 Chro. 35.11. They killed the Passeover and the Priests sprinkled the blood, etc. This was for the feast of the Passeover. Fourthly, for the Lamb killed at the Passeover. Matth. 26.19. And they made ready the Passeover, That is, the Lamb which was killed at the Passeover, so Marc. 14.12. They killed the Passeover. Lastly, for the time of the Passeover, as Luc. 22.1. They had in this Passeover unleavened bread, a Lamb, bitter herbs, and a cup in which they did drink. First, they had unleavened bread, The unleavened bread called the poors bread. this unleavened bread was panis pauperum, the poors bread, Deut. 13.6. Yet the Lord taketh this unleauned bread for the Sacrament; it was a great change, Why they had unleavened bread in the Passeover. when Moses rod which was the shepherd's rod, was made the rod of the Lord; so this was a great change, when he took the poors bread, and made it this bread of his Sacrament; they were commanded to eat the bread in remembrance of their hastening out of Egypt, when they had no leisure to ferment it; but Christ changed it to another sort of remembrance, to be a memorall of his death in the Sacrament. 1 Cor. 11: 24. Do this in remembrance of me. It must be unleavened bread, for leavened bread signified either Hypocrisy or malice; David calleth a wicked man, A leavened person. Psal. 71.4. So a leavened heart. Psal. 73.21. So Matt. 16.6. Beware of the leaven of the Pharisees, and 1 Cor. 5.7. Purge out the old leaven. Then they eat it with bitter herbs, Why eaten with sour herbs. to put them in remembrance of their affliction in Egypt; and jeremiah seemeth to allude to this. Lament. 3.15. Allusion. He hath filled me with bitterness, he hath made me drunken with worm wood. Quest. Whether was the cup in the paschal supper, a Sacramental Cup or not? Answ. Not, Whether the Cup in the Passeover was a Sacramental Cup or not. for there is no mention made of it in the institution, the Lord commandeth to take a Lamb, unleavened bread, and bitter herbs, but not a word of the Cup; wherefore this cup was but their common Cup, in which they used to drink. It may be said, Obj. that the Master of the family blessed this Cup. Answ. This was not constitutiva sanctificatio, but invocativa: Sanctificatio. Constitutio. Invocatio. it is constitutiva invocatio, that maketh it a Sacrament, accedat verbum ad elementum, et fiet Sacramentum (saith Augustine) and when it wanteth the word of institution than it cannot be a Sacrament; it is true that Christ transferred this cup, Many things that are common, changed to a holy use. and made it Sacramental under the Gospel: but it was not sacramental under the Law, it was only a common cup, the water which they drank out of the Rock was a Sacrament to them, 1 Cor. 10.4. and it was also common water, for their beasts drunk of it. So this was but a common Cup to them, but Christ made it Sacramental, somethings again which were Sacramental to them, were common at Christ's Supper, as the eating of bitter herbs. Last, it was not a Sacramental Cup, for the blood of the Paschall Lamb signified the blood of Christ; there are not two things appointed in the Sacrament to signify one thing. What things were proper to the Passeover in Egypt, and what proper to it in Canaan. Things proper to the Passeover in Egypt, were first, they eat the Passeover in their several houses when they were in Egypt; but afterwards they were bound to eat it in jerusalem only. Deut. 16.5.6. 2 Chro. 35. Secondly, in Egypt the blood was sprinkled upon the Lintels of the doors; but afterwards it was sprinkled upon the Altar. 2 Chro. 35. and then the Master of the house caused to bring back the Lamb to his house, and eat it with his family. Luc. 22.7.8. Thirdly, in Egypt they stood when they eat the Paschall Lamb, with their loins girt, and their staves in their hands, to signify that they were to make haste, away, Allusion. and Esay alludeth to this, Esay. 52.12. For ye shall not go out with haste, nor go by flight; but when they came to Canaan, they sat when they eat the Passeover. Quest. Their sitting at the Passeover was not a significative Ceremony. Whether was their sitting a significative ceremony, or not, when they eat the Passeover in Canaan? Answ. Seven memorable Passovers. Not, it was only after the custom of men when they sit to eat meat. There were sundry memorable Passovers. The first in Egypt, the second in the Wilderness; the third in the days of joshua; Cap. 5.10. the forth in the days of Hezekiah; 2 Chro. 30. the fift in the days of josiah, where there was not such a Passeover holden from the days of the judges that judged Israel, nor in all the days of the Kings of Israel. 2 King. 23.22. The sixth, after they returned from the captivity. Ezra 6.9. The last Passeover was that which jesus kept with his Disciples. Luc. 22. where he put an end to the Passeover, and instituted his own Supper in the place of it. Quest. Whether was the Lamb which was killed at the Passeover, a Sacrament or a sacrifice? Answ. The most hold that it was not a sacrifice, and their reasons are these. Reas. 1 First, it might be killed by others than by the Priest, therefore it was not a Sacrament. Reas. 2 Secondly, Exod. 8.26. It was abomination for the Israelites to sacrifice in Egypt, but the paschal Lamb was eaten in Egypt; therefore the paschal Lamb was not a sacrifice. Reas. 3 Thirdly, a Sacrament differeth from a sacrifice, for in a sacrifice we offer to God, and in a Sacrament we receive from God; the Paschall Lamb was a Sacrament; therefore it could not be a sacrifice. Reas. 4 Fourthly, that which was eaten of the sacrifice, was eaten only in the Temple; but the Paschall lamb was eaten out of the Temple, therefore it was not a sacrifice. Answ. Now for answer to the first, after that they came out of Egypt, and the priesthood was settled, the Priests only killed the sacrifice, and sprinkled the blood, and the Lamb was then carried home. Secondly, It was abomination to sacrifice in Egypt, Maimone in Corban Peshang, cap. 1. ●. it was an abomination to the Egyptians to see beasts killed there, because they worshipped beasts as their Gods; but it was not abomination before the Lord; for fear of the Egyptians they would not sacrifice there, they might have sacrificed there as well as they killed the Paschall Lamb there, it was a thing lawful in itself. We must distinguish two things in the paschal Lamb, it was both a Sacrament and a sacrifice; the sprinkling of the blood in the Temple was a sacrifice, the eating of the Lamb at home in their several houses was a Sacrament; and so as it was a sacrifice, they offered; and as it was a Sacrament, they received. Reason's proving that the Paschall Lamb was a sacrifice. Reason's proving that it was a sacrifice are these: Reas. 1 First, 2 Chro. 30.1. Hezekiah gave Commandment that all the people should come to the house of the Lord at jerusalem to keep the Passeover, Wherefore should he have commanded them to come to the house of the Lord to eat it, if it had not been a sacrifice? if it had been only a Sacrament it had been enough to have bidden come to jerusalem to eat it. Reas. 2 Secondly, 2 Chro. 35.11. And they killed the Passeover, and they sprinkled the blood, it was the blood of the sacrifice that the Priest sprinkled. Reas. 3 josephus de bello judaico. lib. 6. cap. 45. josephus writeth, that Cestus Florus, when he would show to the Emperor the multitude of the jews that were in jerusalem at the Passeover, he desired the Priests that they might get the number of the people; and how did the Priests find out the number of the people? he saith, by the number of the Lambs which they killed at the Passeover, and then they reckoned how many were in every family at the eating of a Lamb, and so they found out the number of the people; it was the Priest than that killed those Lambs, and none else. The Paschall Lamb a figure of Christ. The Paschall Lamb was a figure of jesus Christ: the Paschall Lamb was taken the tenth day, and separated until the fourteenth & at the evening of the fourteenth it was killed: jesus Christ, the true Paschall Lamb, Came six days before the Passeover to Bethania. joh. 12.1. and the morrow after he went to jerusalem, where they met him with branches of palm trees, and this was five days before the Passeover, than he stayed four days in jerusalem, and was killed in the day of the Passeover at night, and thus he accomplished the ceremonies of the Law. Quest. Whether did the jews and Christ eat the Passeover upon the same day, or not? Answ. Christ observed the true day, Whether Christ kept the Passeover that same day which the jews kept. in the end of the fourteenth day, and the beginning of the fifteenth, he eat it betwixt two evenings; but the jews transferred the day, and eat it in the end of the fifteenth day, and beginning of the sixteenth; and therefore when Christ eat the Passeover, it was the day of the Preparation to the jewish Passeover, although indeed it was the true Passeover, john 17.62. When the Passeover preceded the Sabbath, they used to transfer the holy actions of that day to the Sabbath, that two feasts may not fall together, and they did their common work upon that day, which should have been done upon the Passeover, and reserved the holy actions to the Sabbath following; and it was upon this day that they crucified Christ. They kept this translation of feasts, Why they transferred their feasts to the Sabbath. lest the feast of Lots should have fallen, 2, 4, 7. Lest the feast of the Passeover should have fallen. 2, 4, 6. Lest the feast of the Pentecost should have fallen. 3, 5, 7. Lest the beginning of the new year should have fallen. 1, 4, 6. Lest the day of expiation should have fallen. 1, 3, 6. They observed this translation of the feasts, because they had certain feasts which fell upon these days, that two feasts should not fall together, as the three feasts of Dedication, the four fasts mentioned in Zachariah, and the feast of Lots. When the diverse keeping of the Passeover began. This diversity was not kept so long as the first Temple stood, whence arose it then? it seemeth to have taken the beginning from the diverse beginning of the month, for when they reckoned their month from the apparition which was doubtful and uncertain; hence it came to pass, that the beginning of the month was not always at the selfsame period; for the last day of Adar might fall out so, that it should be the beginning of Nisan; and therefore the Sanhedrin, appointed that the full Moon should be the thirteenth day, which according to the verity was the fourteenth; this diversity arose of this, because of the diverse apparitions of the Moon, so they kept the preparation to the Pascha diversely. Great dissension betwixt the Eastern and Western Churches for keeping of the Passeover. When the Apostles have so clearly determined that matter, that no man should be condemned or judged for not keeping these days, yet Satan came and did sow his Cockle and his Darnell, and raised dissensions in the Churches, betwixt the Eastern and Western Churches, about the keeping of the Passeover; the Eastern Churches alleged that john and Philip celebrated the Passeover in memory of Christ's Supper, for they kept diem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the fourteenth day of the Month, but the Western Churches alleged that Peter and Paul kept the Passeover upon the first Lord's day after the fourteenth day of the month, upon which day they kept diem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pius Bishop of Rome ordained the Passeover to be kept on the Lord's day. Pius Bishop of Rome, in the year of God, 147. gave out an Edict, that the Pascha should be celebrated by all upon the Lord's day; yet those in Asia cared not much for this Edict, and there arose hot contentions on both the sides: Polycarpus john's Disciple came into Rome to settle this contention, and he appointed that every one should celebrate the Pascha as they were wont, yet this contention was not buried, for the Eastern and Western Churches left not off one to write against another. Victor the Bishop of Rome in a Synod holden there, Victor his Statute concerning the Passeover. ordained that the Pascha should be celebrated there upon the Lord's day from the fourteenth day of March, until the twenty one of that month. Those of Caesarea Palestina, Pontus, and Achaia, embraced this Edict, yet others stood out against it, and said they would keep it according to john's tradition, wherefore Victor excommunicated all the Bishops in Asia: Yet, Irenaeus Bishop of Lions, Polycarpus Scholar, settled the matter, under this condition that every one should celebrate it after his own form. The contention betwixt the Eastern and Western Churches wakened again. This peace lasted not long, for in the year of Christ 318, the contention was wakened anew again, which Constantine the Emperor took hardly out, exhorting the Asiatickes not to be partakers with the jews who crucified Christ; but they would not obey the Emperor's letters, for they said, they kept not the jews Passeover, but the new Passeover instituted by Christ; But a Council being convened at Nice for the repressing of the heresy of the Arrians, it was appointed, that through every Church of the Empire, The decree of the Council of Nice. the Pascha should be celebrated upon the Lord's day by all. The Council for finding out of the Pascha, appointed first, that it should be celebrated after the twenty one day of March, for at that time the vernal Equinox was upon this day, and the Pascha should be celebrated after the Equinox, Secondly, that after the twenty one day of March, they should look still to the fourteenth day of the moon, and after this day should the Passeover be kept upon the Lord's day, and to find out the time of the Moon, they composed the sickle of the golden number, for wheresoever in the Calendar the golden number is found of that year, there is the new Moon; and although these rules were sure at the Council of Nice, yet they hold not now, for the Equinox is not now fixed upon the twenty one day of March, but ever anticipateth it, for now it is on the tenth of March: but now these who reckon to the Passeover, look to the first new Moon, after the first day of Lent, and the first Sunday after, beginneth the Quadragesima, and the seventh Sunday after is the Pascha. The jewish feasts went backward. Mark that all these jewish feasts being reckoned by the Equinoxe, they go backward from the day upon which they were first instituted; when the Passeover was instituted at the first, it fell upon the twenty seventh day of March. When the Passeover was institute●, the Equinoxe was upon the 27 day of March. At the Council of Nice, the Equinoxe, turned back to the twenty one day, on which the Passeover was kept; and now, it is turned back to the tenth day. If the Passeover should be kept now according to the Equinoxe, it should be kept the tenth of March. The reason why the Equinoxe varieth so, is because in the space of every hundreth and six years, Why the Equinox varieth. At the Creation the Equinox was upn though 3 day of April. the whole Spheres come from the South to the North, by motion of the Firmament one degree, the world being created upon the third of April, which was the Equinox then, now it is turned back to the tenth of March, and if the world were to continue so long, it would turn to the tenth of january: By this the Lord would teach the jews, that all their feasts have taken an end; but the Sabbath continually goeth forward, for it shall fall this year upon the first of january, it will fall upon the second of january the next year, and so forth; but the feasts go backward, that which falleth upon Saturday this year, shall fall upon Friday the next year; and as the Planets have a contrary course to the first mover, going backward, whereas the first mover goeth forward; so these feasts going backward, turn to nothing, but the Sabbath going still forward, shall end in that eternal Sabbath. Conclusion. The conclusion of this is, these feasts being so alterable and movable, it was a foolish contention betwixt the Eastern and the Western Churches about the keeping of the Passeover. EXERCITAT. XX. Of the Pentecost. A ceremonial appendix of Command. 4. Levit 23.15. And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering, seven Sabbaths shall be complete, etc. THe Pentecost is called the feast of weeks, because there were seven weeks betwixt the morrow after the Passeover; and it is called the Pentecost, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fifty, and in Hebrew, Haghashibignoth, There were sundry memorable things reckoned by the number of fifty in the Scriptures; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many memorable things by the number of fifty. as fifty days from their coming out of Egypt, unto the giving of the Law. The Dough which they brought out of Egypt, lasted thirty days, for the Manna descended the sixeteenth day of the second month; now betwixt the fifteenth day of the first month, when they came out of Egypt, to the sixteenth day of the second month, are just thirty days, after that time within fifteen days, they came to Sinai, that maketh forty five days; then the Lord commanded them to sanctify themselves three days, and that maketh forty eight days; then the second day after that, the Law was given. So there were fifty days betwixt the morrow after the Passeover and the Pentecost: So there were fifty days after Christ's Resurruction, and the coming down of the Holy Ghost upon the Apostles: so in the fiftieth year was the jubilee. The error of the Samaritans, in reckoning of the Pentecost. There were seven weeks from the morrow after the Passeover to the Pentecost; the Samaritans mistaking the word Sabbath, they kept seven Pentecosts in one year, therefore they were called Hebdomaditai. They began to reckon the Pentecost from the morrow after the Passeover, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the first Sabbath after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ rose upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as there were fifty days betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Pentecost; so there were fifty days betwixt Christ's Resurrection, and the coming down of the Holy Ghost. The Angel stirred the pool at the Passeover. At the Pentecost, the man which had an infirmity thirty eight years, was cured, joh. 5.5. For it is said, verse 4. That an Angel went down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at a certain season; and the Hebrews say, lemognad hast, and the Hel●nists say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (following the Hebrews) at this season, that is, at the Pentecost; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here is taken distributiuè; so Mat. 27.15. The Angel came down at their feasts, when many people were met together at jerusalem; confer, joh. 4.36. with cap. 5.1. At that Pentecost the Angel but came down, but at the great Pentecost the Holy Ghost came down. When the Barley Harvest began. Upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of their Harvest, and then there were but handfuls of Barley brought in (therefore at the Passeover they read the History of Ruth, in the days of the Barley Harvest, Ruth 1.22. In the beginning of the Barley Harvest; the Chaldee Paraphrast paraphraseth it at the Pentecost.) But at the Pentecost, the full Harvest was gathered in; their first Harvest was of their Barley, of their basest Grain only; but the full Harvest of their best Grain, the Wheat, was at the Pentecost. Christ said, joh. 4.35. Say ye not, Allusion. there are four Months, and then cometh Harvest? Behold, I say unto you, lift up your eyes, and look on the Fields; for they are white already unto Harvest. But although the Harvest was great, yet there were few Labourers, Mat. 9, 37. Here is an excellent allusion betwixt the Pentecost, when their Corns were ripe, being the time of their full Harvest, and the coming down of the Holy Ghost, for at the Pascha there was little Harvest, but at the Pentecost all the regions were white: so before the holy Spirit came down, there was but a small Harvest; but when the Holy Ghost came down, The Apostles gathered that which the Prophets had sown. there was a plentiful and a great Harvest; and at the Pentecost they gathered that which the Prophets had sown, john 4.38. Ye reaped that wherein ye bestowed no labour. Christ is called the first fruits from the dead, Christ the first fruits from the dead. 1 Cor. 15.20. as a handful of the first fruits, sanctified the whole field of Corn that was growing; so jesus Christ, the first fruits from the dead, sanctifieth all those who are lying in the Grave to rise again by his power, even when they are in the dust of death, Psal. 22.15. The day of the Pentecost was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Pentecost had but one holy day. as the last days of the Passeover, and the feast of Tabernacles were called gnazereth, holy days, there was but one holy day of the Pentecost; but the first and the last days of the other great feasts were both holy, and yet the Pentecost was the most excellent Feast of all, for then the Comforter came, and the gift of the Holy Ghost came down plentifully upon the Church. Lastly, observe the phrase, Act. 2.1. When the days of the Pentecost were fulfilled, The Scriptures speak of things as done, wh●n they are but in the act of doing. that is, fulfilling, So jer. 25.12. And it shall come to pass, when seventy years are accomplished, that I will punish the King of Babylon, and that Nation, saith the Lord; Seventy years were not complete here, for in the seventieth year they returned from the captivity; so here, when the days of the Pentecost were fulfilled, that is, upon the very day of the Pentecost, when it was fulfilling. This word gnazareth is usually restrained by the jews to the last of the Pentecost, and it is translated by the Seventy, Amos 5.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word Paul useth, Heb. 12.23. for a general Assembly. EXERCITAT. XXI. Of the Feast of Tabernacles. A ceremonial appendix of Command. 4. Levit. 23.33. And the Lord spoke unto Moses, saying, Speak unto the children of Israel, saying, The fifteenth day of of this seventh month, shall be the Feast of Tabernacles for seven days unto the Lord. God instituted many things to put his people in memory of his judgements and mercies. THe Lord would not have his people forgetful, neither of his mercies, nor of his judgements; of his mercies, Therefore he commanded them to keep the Passeover in remembrance of their deliverance out of Egypt; he gave them the Law fifty days after they came out of Egypt, therefore he would have them to keep the Pentecost; he fed them with Manna, therefore he commanded the pot with Manna to be reserved; they dwelled in Tabernacles, or Booths, all the time that they were in the Wilderness; therefore he commanded them to keep the feast of Tabernacles, lest they should forget his benefits, Psal. 103, 2. Forget not all his benefits. So he will not have them forget his judgements, therefore he commanded the Censers of Nadab, and Abihu to be nailed upon the Altar, to be a memorial unto the children of Israel, Num. 16.39.40. The feast of Tabernacles was instituted, why the feast of Tabernacles was instituted to put them in remembrance that they were but Pilgrims in the Wilderness, and had not a permanent dwelling there. Their first station in the Wilderness after they came out of Egypt, was Succoth, a Boothe, or a Tabernacle; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum Tentorium, est etiam proprium nomen loci a tiguriissic dicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit, obtexit. and they had fortytwo Stations in the Wilderness, from the first, to the last, and all this time when they were in the Wilderness, they had nothing to dwell in but Tents and Booths, so that here they were but Pilgrims upon the earth; as their fathers were before them. Psal. 39.19. Because our life is a pilgrimage, therefore David saith, I am tossed up and down as the Locust. Psal. 109.23. The Locust is now here, now there: so is the life of man tossed to and fro; and Micah saith, Arise and departed, for this is not your rest. Micah. 2.10. Observe how the Lord doth Minister comfort to his people, showing them a sure dwelling, Comforts which God giveth to his children dwelling in their tabernacles here. and a place of rest for their transitory Tabernacles; we dwell in these bodies, but as in a Tabernacle, but this is our comfort. 2 Cor. 5.1. We know that if our earthly house of this Tabernacle were dissolved, we have a building of GOD, an house not made with hands, eternal in the Heavens. When the patriarchs dwelled in Canaan, they dwelled in Tents and Tabernacles. Heb. 11.9. But their comfort was, They looked for a City which hath foundations, whose builder and maker is God. Heb. 11.10. When they traveled in the Wilderness with the ambulatory Ark, this Tabernacle the Lord refused, and his glory departed from it: but in place of it Christ himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dwelled amongst us as in the Tabernacle of his flesh. joh, 1.14. where the Shecinah or Divine Majesty dwelleth for ever. This was the Tabernacle which the Lord made and not man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 11.9. Lastly, although the grave be called domus saeculi man's long home. Eccle. 12.5. Yet our bodies do rest there, but as in a Tabernacle for a while, Act. 2.26. Our bodies rest there but for a short time, and he hath prepared another City for us to dwell in. This feast of Tabernacles was said to be kept seven days, Levit. 23.34. And the Evangelist saith, Upon the last and great day of the feast jesus stood up. joh. 7.37. This was the most solemn day of the feast, this day they kept festum laetitiae legis, the feast of joy, because they ended the reading of the Law this day; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the next Sabbath, they called Sabbath berefith, because they began again to read the book of Genesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they read three Haphtaroth or Sections that day, the first was Haphtaroth elle pekudi lejom shenishel succoth, and it began at, 1 King. 7.51. So was ended all the words which King Solomon made, etc. And that day Solomon stood up and blessed all the people: So jesus Christ the true Solomon blessed the people in the great and last day of the feast. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Haphtorah which was read this day, was Haphtorah Shimhhath Hatorah, festum laetitaei legis, and it began at Iosh. 1. They kept this feast because the Law was ended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this feast was the dedication of the Temple, and the Ark brought into it. ● Chro. 3.2.3.7. The remnant of the jews that returned from the captivity was to keep this feast, Zach. 14.16. and joshua began the Prophets. The third Haphtaroh which they read, was Sabbath Hagadol, which began at, Mal. 3.4. And it ended with these words, Behold I will send you Elijah the Prophet. Mal. 4.5. And so they joined the last Section of the law, and the last Section of the Prophets both together, and it was on this day that jesus Christ stood up and spoke to them, who was the true Solomon, the true joshua, the end of the law and the Prophets: and whereas the jews delighted much in eating and drinking that day, jesus Christ called all those to him who thirst. If any man thirst let him come to me and drink. joh. 7.37. Last, see how upon the first day of this feast they offered thirteen young Bullocks, two Rames, and fourteen Lambs of the first year, the second day twelve, the third day, eleven; the fourth day, ten; the fift day, nine; the sixth day, eight; and upon the seventh day of the feast were offered but seven Bullocks, the seaventh day of the feast was the great day of the feast, and yet it had but the meanest offering, which gave them to understand, that the Lord was to abolish these sacrafices, and to bring in a perfect sacrifice in place of them, who is jesus Christ once to be offered for all. At this feast they held up branches, and so they held them up to Christ before the Passeover, and they sang Hosanna which was a solemn sort of prayer, Salva quaeso nunc, and they wish not only peace to him on earth but also in Heaven. Then the shout of a King was amongst them, Num. 23.21. EXERCITAT. XXII. Of the New Moons. A ceremonial appendix of Command. 4. Psal. 81.3. Blow up the Trumpet in the New Moon, in the time appointed on our solemn feast day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novilunium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit, quodtunc Luna Sole tegitur: vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria stativa, tempas statum; quod in numeratum anni diem semper recurrit, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit, supputavit. THe New Moon hath two names in the Scripture, First, it is called Ceseh or Cese. Secondly, it is called Hhodesh from [Hhiddesh] renovare. They kept the New Moons holy as they did their Sabbaths, Wherefore wilt thou go unto him to day, it is neither New Moon nor Sabbath. 2 King. 4.28. So the Apostle joineth them both together. Coloss. 2.16. Let no man therefore judge you, in respect of an Holy day, or of the New Moon, or of the Sabbath. Their new Moons and other feasts were Holy days, they might do no servile work in those days, as to reap, sow or plough, buy or sell, but they might kindle fire, dress meat, and such upon them, which they might not do upon the Sabbath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novilunium, mensis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innovavit. In all their other Holy days, the Passeover, pentecost, feast of Tabernacles, and first day of the new year, their sacrifice had a feast joined with it; but the first day of the new Moon had no feast added to it. Obj. 1 Sam. 20.11.12.13. It is said that it was the day of the new Moon, and David desired to go to Bethlehem to keep the feast. Answ. The feast was not kept here for the new Moon, but because it was the day of the feast of Trumpets, or the first day of the New year; for the first day of the Month, and the first day of the New year fell together; therefore the jews when they set down their Haphtorah in the Margin upon, 1 Sam. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set down Haphtorah berosh Har●sh, as ye would say, a division to be read in the first of the first, that is, on that which was both the first day of the Month, and the first day of the New year; and it was for the first day of the New year that the feast was kept, and not for the first day of the New Moon. The New Moon was celebrated ever upon the first day of the Month, The new Moon kept ever upon the first day of the month. and therefore the Moon and the Month began both in one day, although not at the same hour; for the Moon had twentynine days and twelve hours, but the Month had twentynine or thirty days successively; therefore the twelve hours of the first New Moon, excressing over the twentynine days of the first month, were reserved until the second New Moon, which had other twelve hours, and those two being joined together, made up the thirty day of the second Month. The Lord would have them to keep these New Moons Holy to him, to teach them, Why they kept the new Moons. that it was he who ruled and governed the world, and all the changes and vicissitudes of it; for as the Moon is predominant over all inferior creatures, so doth God's providence rule all things below here; the heathen groaped after this, when they set a god or a goddess to every Month, as juno to january; Neptune to February; The heathen set a god over every month. Minerva to March; Venus to April; Apollo to May; Mercury to june; jupiter to july; Ceres to August; Vulcan to September; Mars to October; Diana to November; and Vesta to December. But the Lord hath made summer and winter, Psal. 74.17. And it is he that crowneth the year with his goodness. Psal. 65.21. The keeping of these New Moons taught them the estate of the Church in this world; A comparison betwixt the moon and the Church. the Church is compared to the Moon, the Moon is lightened by the Sun, and beautified by it, the Church is said to be fair as the Moon, Cant. 6.10. She is fair as the Moon, when she is clothed with Christ's righteousness: and as the moon hath her light from the Sun, so hath the Church her light from jesus Christ. The Sun giveth light and receiveth none; the Moon giveth light, and receiveth; the air only transmitteth light, but it giveth no light; so the Lord only giveth light, but receiveth none; the Church receiveth light and communicateth light to others; but the worldlings neither receive light nor do communicate light to others. The divers changes of the Moon. Again the Church is like the Moon for her alterations, and change, for the moon hath many changes; she is sometimes [Cese] in ab scondito, or in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the conjunction; Secondly, she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when she is in the prime; Thirdly, she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Corniculata; Fourthly, she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, half Moon; then she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gibbosa; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full Moon: so in declination, First, she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and fourthly, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many are the alterations which are in the Moon; so there are in the Church. Psal. 89.2. Salomons Kingdom is compared to the Moon; Solomon's Kingdom compared to the Moon. the Moon in twenty eight days finisheth her course, fourteen days to the full, and fourteen days to the wane: so from Abraham were fourteen generations to Solomon, than the Moon was at the full; then from the end of salomon's days, until Zedokiah are fourteen generations; and then the Kingdom decayed and waned. Lastly, observe here that they are commanded to keep the New Moon, and not the full Moon, to teach the Church that her greatest perfection here is to be growing to perfection. The Moon keepeth three courses, Three motions of the Moon. the first is called mensis peragrationis, The second is mensis illuminationis, and the third is mensis conjunctionis. Mensis peragrationis is this, Mensis peragrationis what, when the Moon goeth from the point of the Zodiac to the same point again; and this she doth in twentyseaven days and eight hours; the jews observed not this month, because it hath no reference to the Sun, but respecteth only the own proper course of it. The second is mensis illuminationis, that is, Mensis illuminationis what. when the Moon is entering in under the Sun, and when she is wearing out under the sun again; this month comprehendeth twentyeight days, the Greeks' call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the old and new, and this month the jews keep not. The third is mensis conjunctionis, Mensis conjunctionis, what. the month of the Moon's conjunction with the Sun, consisting of twenty nine days and twelve hours, she remained under the beams of the Sun twelve hours before the point of the change: when she is coming out under the Sun, in those twelve hours she is said to be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but because she could not be seen immediately after these twelve hours were passed for the brightness of the Sun beams, they stayed until the Sun went down, What time of the new Moon they blew the Trumpets. than they went up to the Turrets of their Synagogues and then they blew their Trumpets and killed their sacrifices in the space of those eighteen hours; her twelve hours after she came out under the Sun, and the six hours to the prime the jews marked them with those two letters [jod He] which make eighteen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 18. Again, Motus Velo cissimus, tardissimus, medius. observe that the Moon hath Motum velo cissimum, tardissimum, et medium; her swiftest course is when she is farthest from the earth, and then she is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this course she runneth 17 degrees in one day, and she remaineth not under the shadow of the Sun; the jews observed not this motion. The slowest motion of the Moon is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nearest the earth, than she runneth but ten degrees in one day, and she remaineth under the Sun more than two days: This course of the Moon the jews observed not. The jews observed the first apparition ●f the Moon in her middle motion. The third motion of the Moon is a middle motion, and in one day she runneth thirteen degrees, and then remaineth under the shadow of the Sun two days, and the jews observed her first apparition in this course for their New Moons; the Moon keepeth always a constant course, but yet when she is farthest from the earth the seemeth to us to run more swiftly, therefore they could not make their observation, of the change of the Moon from that course; neither when she is nearest to us: for than she seemeth to make too slow a course, therefore they observed this course, when she was in her middle motion, neither too slow nor too swift. Of their feast of Trumpets. In the first day of the seventh month they had the feast of blowing of Trumpets, the jews commonly hold, that this feast was kept in remembrance of Isaac's delivery, when the Lamb was killed for him, but Psal. 81. vers. 5. David biddeth them blow up the Trumpet, because it was a statute in Israel, and a law of the God of jacob, this he ordained in joseph for a Testimony, when he went out through the Land of Egypt. A figure to show at what time the jews began their New Moons. EXERCITAT. XXIII. Of the day of Expiation. A ceremonial appendix of Command. 4. Levit. 23.24. On the tenth day of the seventh month there shall be a day of Atonement, etc. THis day of Atonement is called Dies cippurim, the day of expiation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Picavit, pice obduxit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquem iniustum pronuntiare. Caphar properly is to cover a thing with pitch or plaster, Gen. 6.14. Christ must cover our sins so that they appear no more, contrary to this is Hirshiangh, to condemn a man or to make him wicked, that is, to pronounce him to be wicked. Four things commanded to be done in the day of expiation. There were four memorable things commanded on this day of expiation, first, that they should fast; Secondly, that they should abstain from all sorts of work; and all sorts of delights; Thirdly, that they should afflict their souls; Fourthly, that they should proclaim the jubilee this day. The day of expiation called a fast by way of appropriation. First, they were commanded to fast this day; they had many fasts, as the fast of the fourth month, and the fast of the fift, and the fast of the seventh Month, and the the fast of the tenth month, Zach. 8.19. But this was called the great fast, as Act. 8.9. Sailing was dangerous because the fast was now past, this fast was the day of expiation. No works to be done upon the day of expiation. Secondly, they were commanded to abstain from all works this day. In other feast days they were commanded to abstain from servile works, as ploughing, sowing, reaping, but this day was to be kept as Holy as the Sabbath itself, they might kindle no fire this day nor dress meat, they were to abstain from all delights and pleasures this day, as first, from washing of themselves, secondly from anointing of themselves, thirdly, from putting on of their shoes and fine apparel. First, from anointing, They abstained from pleasures that day. in the day of affliction they did not anoint themselves. Dan. 20.3.12. So they laid aside their ornaments. Exod. 33.4▪ 6. So they went . 1 Sam. 15.30. So wearing Sackcloth. Psal. 35.13. Not washing themselves. 2 Sam. 12.20.21. They afflicted their souls on the day of expiation. Not to lie with their wives. 2. Sam. 11.11. Thirdly, This day they afflicted their souls or humbled their souls, for the outward humiliation had been nothing with out the inward. Esay. 58 5. Is it such a fast that I have chosen? a day for a man to afflict his soul. Outward abstinence without humiliation of the soul is nothing acceptable to God. Fourthly, this day they proclaimed the jubilee, Why the jubilee was proclaimed on the day of expiation. they were humbled in their souls this day in afflicting themselves, and then he biddeth them proclaim the jubilee; to teach us, that the Lord giveth grace to the humble; and secondly, that the Lord mixeth grief and joy together to his children in this life, they are sweet-sour joys, and all the promises have Annexionem Crucis, a condition of some cross adjoined to them. Marc. 10.30. He shall receive an hundreth fold in this life, etc. With persecutions. This day was instituted for to purge all the defects and wants which had been in their Sacrifices all the year long, and when this day was not able to purge them from their sins, this taught them that they must expect another Sacrifice to purge sin, for Non datur processus in infinitum, but there must be one perfect Sacrifice to purge all our sins, wherein we should rest. They had many reasons to show them the weakness of this levitical Law, The weakness of the Ceremonies showed by the Priests and sacrifices. both in the Sacrifices, and in the Priest; in the Sacrifices, Num. 19.8.9. When the Heifer was burnt, they put the ashes in water to purge these who were put out of the Camp for uncleanness; therefore it was called the water of separation: those ashes purged them that were separated, yet they defiled them that burned them, and gathered them, Vers. 10. Therefore this Sacrifice could not purge him. So the weakness of these ceremonies was also showed in the Priests themselves, that the Priest being a sinner, could not make atonement for himself; when the Priest eat the meat offering of the people, he made atonement for them; but he might not eat his own meat offering. Levit. 10.17. This showeth the Imperfection of the ceremonies, in eating the sin offering of the people, but not his own sin offering. This was also showed to them by this; If the high Priest had been defiled by any thing, there was a second high Priest appointed to supply his wants, 1 King. 2. which shown the Imperfection of his Priesthood. Lastly, this Highpriest entered but once in the year, into the Holiest of all, and he alone, therefore this Priesthood could bring nothing to perfection. Heb. 10.5. Sacrifices and Mincha, thou wouldst not have, but a body thou hast prepared for me; in the oblation of Christ's Body, the legal services were abolished, and the meatoffering ceased when CHRIST came. Dan. 9.2. Three sorts of purification. The jews had divers sorts of purifications. First they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a purifying by water joh. 11.55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they went up to jerusalem, to purify themselves, and this the Latins called Lustratio. The Greek called the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was a purifying by fire, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the heat of the sun, this they borrowed from that Idolatrous custom which the Priests of Moloch used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitus per ignem. when as they had Magnabhir Baish Transitum per ignem, when they did initiate their young children by making them pass through two fires. Their second purification was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Purifying with water for what? a washing with water, whereas the former was but a sprinkling with water; joh. 3.25. There was a question betwixt some of john's Disciples and the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about purifying, and it was for this purification that those water pots of stone were set. joh. 2.6. for when they came home from their markets, or had touched a gentile or any unclean thing, they washed their , their hands and their feet, in those pots of water. Their third sort of purification was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piaculum, The manner of the heathen expiating sin. or victima piacularis, when as they offered a sacrifice of any beast after they were thus purified, and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Gentiles abused, as the Carthaginians, when they took a man, and laid all the sins of the people upon him, they offered him in a sacrifice, and burned him in the fire to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an expiation for the whole people of that Country or City. When john the Baptist, john changed all these washing. the forerunner of CHRIST came to abolish the ceremonies of the jews, and to make way for the Gospel both to the jews and Gentiles, he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sprinkling of water into repentance, and he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in baptising with the holy Ghost and with fire; & he changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sacrifice for sin, into that Universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacrifice of jesus Christ, when he said, Behold the Lamb of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that taketh away the sins of the World. EXERCITAT. XXIII. Of the seventh year's rest, and the Jubilee. A ceremonial appendix of Command. 4. Levit. 25.4. But in the seventh year shall be a Sabbath of rest unto the Land, etc. vers. 8. and thou shalt number seven Sabbaths of years, etc. GOD commanded his people to rest the seventh day from their labours; then he commanded them to keep many feasts in the seventh month; upon the first day of the seventh month they were to keep the feast of Trumpets called Rosh Hashanah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primus dies anni. the first day of the new year; upon the tenth day of this month they were to keep the feast of expiation; upon the fifteenth day of this month, the feast of Tabernacles, which continued for seven days, and in the seventh day of the feast of Tabernacles, they kept festum salicis, and carried branches, as they used in the Pascha to carry palms, which was a sign of victory; then they carried branches before CHRIST and cried Hosanna filio David. The feast of collections added to the feast of Tabernacles and Passeover. In the last day of the feast of Tabernacles, was the feast of collection added both to the Pascha, and to the feast of the Tabernacles, and joh. 2.37. it is called the last and the great day of the feast. Besides these legal feasts in this month, they had likewise on the fourth day, the fast of Godaliah, and upon the twenty third day was festum latitiae legis, et benedictio. They had but one feast in the Month Nisan, and one in jair, the Pentecost. So the Lord commanded that the Land should rest in the seventh year, and every seventh seventh in the jubilee, The lan● was laboured six years, and these years were called Anni georgici. The land was to rest the seventh year, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was called annus shemittah from Shamat, liberum demittere, and not to seek any due of it; for those who laboured the ground to seek fruit of it every year was too much, and gave no time of rest to the ground. The Lord taught the jews sundry things by the resting of the Land; What things the jews were taught by the rest of the seventh year. for as the Sabbath day taught them that as they were the Lords they behoved to cease from their own works, to do his work: So the Sabbath of the seventh year taught them, that both they and their land was the Lords, and therefore it was to rest. Secondly, this year taught them to depend upon the Lord's providence, for the Lord promised his blessing upon the sixth year, that the Land should bring out for three years, Levi. 25.20. Thirdly, this year was a sign to them of their eternal rest. Lastly, he instituted this year, to teach them to be pitiful to the poor; for those things which grew of their own accord that year, were allotted to the poor and to the strangers. Quest. How could they live, seeing the land rested the seventh year? Answ. The Lord answered, Levit. 25.21. How God blessed the sixth year, that it served for three years. Thar he should so bless the sixth year, that it should serve for three years, and here we may see how the promises were fulfilled, which were made, Levit. 26, 10. Ye shall bring out the old, because of the new, that is, there shall be such plenty of new, that ye must bring forth the old to make room for it, and that is that which Amos speaketh, cap. 9.13. Haebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a specie in speciem et chaldaice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab anno in annum, Arator apprehendet messorem, the ploughman shall ever take the reaper, that is, the old and the new shall meet together. So Psal. 144.13. That our garners may be full affording all manner of store, but the Chaldee Paraphrast paraphraseth it, Affording corn from one year to another. The fertility of the seventh year, was not merely natural. Here we may observe that this fertility of the seventh year was not merely natural, but proceeded from the blessing of God. Secondly▪ all those who rested the seventh year from their labours, yet they wanted nothing but it was supplied by the blessing of God. Mal. 3.10 Effundam vobis usque ad non sufficientiam, that is, that ye shall not have vessels to contain the oil, and the wine, nor garners to contain the corn, which I shall bestow upon you. Never man suffered any loss in God's service. So those who abstain from their labours upon the Sabbath, it shall never impoverish them; for the blessing of God upon the week days shall supply all their wants; so the Lord promised, when they shall go up to jerusalem to serve him at their feasts, that he would keep their land from the incursion of the enemies, Exo. 34.24. and we see, Iosh. 5.2. When they were circumcised, the Lord strooke such a fear and terror in the hearts of the Canaanites, that they durst not touch them, as Simeon, & Levi killed the Sichemites when they were newly circumcised; never man yet got hurt in the service of God: He shall still find the Lords protecting Hand and blessing in his service. When he sent out the seventy Disciples without purse, scrip, and shoes, he said, Lacked ye any thing? and they said, Nothing. Luc. 22.35. Nebuchadnezzer shall not want a reward for his service which he did to the Lord, albeit he was an heathen, for he got the Land of Egypt for his wages. Ezek. 29.20. The next privilege of the Sabbaticke year was this, Deut. 14.1. Debts were paid in the seventh year. that men's debts were pardoned to them, if they became poor and had nothing to satisfy, but not if they had sufficient to pay, than they were bound to satisfy; and if they were poor, the Lord commanded to lend unto them, Deut. 15.19. although the seventh year was at hand; but that which was borrowed for necessity only, was not to be restored; and the natural jews had only this privilege, but not the Proselytes. The third privilege of this year was this, Servants were set a liberty this year. Exod. 21.2. He shall go out free in the seventh year, paying nothing, to wit, if he was an Hebrew servant; but if he was not an Hebrew servant, but a stranger, than he was to serve until the year of the jubilee, Levit. 25.4. The fourth thing which was done in the seventh year, The Law was publicly read this year. the Law was publicly read, Deut. 31.10. Quest. Whether or not, kept they always these sabbatical years? Answ. Not, jer. 34.14, therefore the Lord plagued them with diverse plagues, and especially with barrenness of the sixth year, 2 Mach. 6.43.49. Quest. When began this year of the rest? Answ. Some hold that it began after the land was divided by Lot; At what year the first Rest began. but seeing the Land was twice divided by Lot, first in Gilgal, joh. 14. Secondly, in Siloh a few years after, because the first division was not perfected, this account of the seventh year seemeth to begin at the latter division of the Land, Ios. 18 2. Quest. What time of the year began this rest of the seventh year? Answ. From Tishri, and not from Nisan; At what time of the were this Rest began. for if it had begun in Nisan, than they should have lost two Harvests, first, they might not cut down the Corn which was growing upon the ground in Nisan; and then secondly, they might not sow in Tishri, and so they should have lost both the Harvests, Exod. 23.16. and 34.22. but the Lord saith, Levit. 25.27. Ye shall sow the eighth year, therefore they wanted but one sowing, and one Harvest. Of the Jubilee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Produxit, eduxit. Their great sabbatical year was the year of the jubilee: It was called the jubilee from jobhel or hobhel, deduxit or produxit; because it brought men back again to their first estate; the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were brought back to their first estate, and Philo judaeus calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, restitutio, and josephus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, libertatem, and from the word jubilee, the Latins made their word jubilo, to take up a merry song. So it might be called buccina reductionis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They blew with Rams horns at this feast, dekeran dikraia, as the Chaldee paraphrast paraphraseth it. And they blew with these Rams horns in remembrance of their deliverance out of Egypt. Masius holdeth, that they were Neat horns; they blew with Rams horns in the forty ninth year, and in the fiftieth year, the year of the jubilee, with Oxens horns; but when they gathered the people to the Congregation, Elevare cornu prophetiae quid. they blew with silver Trumpets; this blowing of Trumpets signified, that Ministers should lift up their voice like a Trumpet, Esay 58.1. and proclaim salvation to the people. The Prophets were said to lift up the horn, 1 Chro. 25.5. because the Prophets were to lift up their voice, and to blow, as if it were with a horn. The Priests proclaimed the jubilee with Rams horns. None might blow with those horns but only the Priests, for the horns were appointed for a holy use, and no man might blow those horns, but he who was consecrated for a holy use, as the Priest was, for the Priest went out to battle and blew the Trumpet, it was he that blew, the trumpet to convocate the people; it was he that blew, when the walls of jericho fell down; it was he that proclaimed the year of Remission; and it was he that proclaimed the year of the jubilee. When they proclaimed this jubilee upon the forty ninth year, they proclaimed it upon the day of expiation; the day of expiation was dies luctus to them, a day of mourning; and yet the intimation of great joy of the year of the jubilee was proclaimed that day, to teach them in the midst of their grief to remember joy. Although the jubilee was proclaimed the forty ninth year, yet the forty ninth year of the rest and jubilee, The forty ninth year of the Rest, and the ubile could not ever fall together. fell not always together; for if the jubilee, and the year of the rest had fallen always in one year (as some would reckon, beginning the jubilee in Nisan, and the year of the rest in Tishri) then there should be wanting either a half year, or a whole year to the year of the rest; the jubilee hath fifty, and the seven rests forty nine, it wanting half a year in the first jubilee, in the second jubilee there should be a whole year of the rest wanting. And so the whole order of their reckoning should be perverted; the Text saith expressly, that the fiftieth year shall be the jubilee, and not the forty ninth year; neither is it enough to say that the jubilee is the fiftieth year, because the former jubilee is reckoned for one of the fifty, because this ways, one jubilee should be twice numbered, being the last of the one jubilee, and the beginning of the next jubilee; and as no man will say, that the jews were to rest from their labours after the seventh day, but upon the seventh day; so no man can say, that the land was to rest after the seventh year, but upon the seventh; and as the seventh day of the week is to be reckoned, excluding the former Sabbath (for when the former Sabbath is included, than it is called eight days) so the seventh year is to be reckoned excluding the former seventh; and the fiftieth year, secluding the former jubilee. The year of the Rest and the jubilee fall together every seventh jubilee. Then to make up the right reckoning, is to give to the year of the rest fortynine years, and to the jubilee fifty, and so they shall fall together at every seventh jubilee, in threehundreth and fifty years. Seven times forty nine, maketh but three hundreth and forty three years. Three sorts of reckoning amongst the jews. The three years are not three full years. When the land is said to rest for three years, it is not meant here of three complete years; the Hebrews have three sorts of reckonings, the first reckoning is, excluso utroque termino; their second reckoning was incluso utroque termino; their third sort of reckoning was, excluso uno termino & incluso altero. Example of the first, when they are both excluded, Matthew saith, cap. 17.1. six days after, the other Evangelists say, eight days after, Marc. 9.2. Luc. 9.4. including both the terms. And thus the Evangelists are reconciled. The 3 sort of reckoning is, including one of the terms, and excluding the other; as they were to Circumcise their children the eight day, if the child had lived seven days, and a part of the eight, he was to be circumcised, as if he had lived complete eight days; therefore the jews say, that dies legis non est à tempore ad tempus, that is, it is not to be understood, de completo tempore, of the full time; so the three years wherein the Lord promised to bless their land, are not to be reckoned for three whole years, but excluso utroque termino, two half years and a whole year, Deut. 5.1. At the end of every seventh year thou shalt make a release, mikketz should not be translated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fine, מ pro ב A fine, but in fine, Deut. 31.30. putting beth for man. The land rested three years, How the land rested three years together. but not three complete years, but one whole year and two half years, excluso utroque termino; they did sow their Corn in Shebhat, answering to our january; and they reaped their Barley in Nisan, answering to our March; and they reaped their Wheat at the Pentecost, the year before the jubilee; when the rest and the jubilee fell together, they reaped their Corn in Nisan, which served them till Tishri; Annus cempletus. currens. and this half year was called the first year of the three year's rest; then the year of the jubilee began in Tishri, which was a complete or a full year, and this was the second year of the Rest; and after the jubilee, the Corns were sown in Shebhat again, and reaped in Nisan, and this half year was counted the third year; and this was annus currens, but not completus. In the fiftieth jubilee from the Creation of the world, the seventh Sabbath of the Land and the first jubilee began both in one year. After joshua had fought against the Canaanites for six years, the Lord commanded the land to rest the seventh year, reckoning the seventh year and jubilee from Tishri. How the jubilee and the seventh year of the rest, fell both together, see this Figure following. A figure to show when the seventh year of the Rest and the Jubilee fell both in one year. Also there were no jubilees reckoned until joshua had conquered the land, yet if ye will reckon from the Creation of the world, till the days of joshua, 3500 years, which will make up just fifty jubilies, we may reckon this way, per tempus prolepticum, which is neither postulatitium nor historicum; tempus postulatitium they call this, when the Kings of Egypt deduced their genealogies thirteen thousand years, before the Creation this is a false reckoning; but tempus prolepticum, is this, when they reckoned seven hundred years before the Creation, to make the Sun, the Moon, and the year of the Indiction to fall in one year; and so doth Scaliger reckon; and thus we may reckon the jubilees ascending up to the Creation, Tempus postulatitium prolepticum historicum. not per tempus historicum, nor tempus postulatitium, but per tempus prolepticum; but when we reckon from Ioshua's days descending to the time of Christ's death, this is per tempus historicum, the Scripture showeth us just twenty nine jubilees from joshua to Christ, then was the acceptable time, and the day of great deliverance, Luc. 4.18. and then all the jubilees ceased. The difference betwixt the seventh year of release, The difference betwixt the privileges of the seventh year and the jubilee. and the year of the jubilee was this, in the seventh year the Hebrew servant was released, and if he had married a stranger, his wife and his children were not released; but in the year of the jubilee they were released. Secondly, the mortgaged lands in the seventh year were restored, to the last Morgager; but in the year of the jubilee the Land was restored to the proper inheritor. The Lord appointed these jubiles, First, Why the jubilee was appointed. that the poor might not be excluded from their inheritance; Secondly, he instituted them that they might keep a right chronology and reckoning of times; for as the Greeks' did reckon by their Olympiades', and the Latins by their Lustra; So did the Hebrews by their jubiles. Thirdly, he instituted these jubiles, that they might be a type to them of their full deliverance by Christ. Esay. 61.2. Luc. 4.10. The extent of the remission under the Gospel, above the remission under the Gospel, above the remission under the Law. The Remission of the jubilee exceeded the remission of the seventh year seven times, and Christ extended the remission under the Gospel as fare above the jubilee, as the jubilee is above the seventh year to seventy times seven times: Peter would have restrained this remission to seven only, Mat. 18.21. but Christ extendeth it fare above seven times or seventy times, but he saith that we should forgive our brother seventy times seven. Conclusion. The conclusion of this is; the seventh day they rested from their labours, in the seventh month the most of their feasts fell; and in the seventh year their Land rested, and in the seventh seventh their jubilee fell, than all their debts were paid, than they were restored to their inheritance, but when our eternal Sabbath shall come, Esay. 66.22. than we shall rest from our labours and our sins, and the punishment of them; then the earth shall rest from the burdens under which it groaneth now, Rom. 8.22. and the sun, qui jam anhelat ad locum suum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anhelavit. Eccles. 1.5. Who now is weary in running of his course, shall rest, and there shall be no more need of his light, Revel. 22.5. Then all our debts shall be fully pardoned, and we shall be fully restored to our inheritance which we have mortgaged: when the Priests went about the fortyninth year, and proclaimed that the fiftieth year was at hand, were not these glad news to the poor, and to those who were in debt; so when the Ministers of the Gospel, Lift up their voice like a Trumpet, Esay. 58.2. and proclaim to us, that the year of the jubilee is at hand; should not poor and miserable sinners rejoice, and lift up their heads because their redemption draweth near, Luc. 21.28. Commandment V EXERCITAT. XXIIII. Of the maintenance of the Priests under the Law. A ceremonial appendix of Command. 5. Num. 18.21. And behold I have given the children of Levi, all the tenth in Israel, etc. LEt us consider here, first, who pays tithes. Secondly, to whom they were paid. Thirdly, for what end they were paid. Fourthly, what things the Priests and the Levites had beside: the tithes, and lastly, the blessing upon those who paid their tithes. First, the people paid their tithes to the Levites, because the Levites Adhaerebant Sacerdotibus, they were joined to the Priests, Num. 18.2. And thy brethren also of the Tribe of Levi, of the tribe of thy father, bring them with the [Vaijlavu] ut adherescant tibi, that they may be joined unto thee; the children of Levi called Levites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius adhaesienis sic dictus a matre quia putabat maritum sibi adhaesurum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhesit & hic, aliudit dominus, cum dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut ado●restant. were adjuncts to the Priests, and therefore the people paid the tithe to them. The second thing to be considered here, is to whom they paid tithe, the people paid their tithe to the Levites. Quest. How did the Pharises pay tithe, seeing they were Churchmen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimas do vel decimas accipio. Answ. the Pharisee said I tithe, that is, I pay tithe. Luc. 18.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docentes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separati. All the Pharises were not teaching Pharisees, they were not all [Porashim] Docentes, but some were [Parushim] vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separati; and of these some manured the ground, and were Laike Pharises, as we may call them; and those paid tithe as well as others. Then the Levites paid their tithes to the Priests. Sometimes the Priests are called Levites in the Scripture, Priest, sometimes called Levites. as Ezek. 44.15. The Priests, the Levites, the sons of Zadok; therefore although when the people are commanded to pay their tithes, the Levites are only mentioned, yet the Priests are comprehended under the name of Levites, because the tithes belonged to the Priesthood only; when the Priests and the Levites are taken Composite, than the tithes belong to them both jointly; but when they are taken opposite, than the people must pay their tithe to the Levites, and the Levites must pay their tithe to the Priest, Heb. 7.5. The sons of Levi who receives the office of Priesthood, have Commandment to take tithes of the people. Why the Lord would have the Levites pay tithes. The Levites paid to the Priest the tithe of the tithes, although they had no inheritance in the land, yet the Lord would have them to honour him with a heave offering, and it was reckoned to them as if they had possessions and Lands; and besides this, they paid tithes of the ground of the suburb, and fields which were given them; therefore, Num. 18.28.29, Thus you also shall offer an heave offering unto the Lord of all your tithes which ye receive of the children of Israel, and ye shall give thereof the Lords heave offering to Aaron the Priest out of all your gifts ye shall offer, etc. Thirdly, to what end they were paid; the tithes were given as a sign of homage, and thankfulness to God, Prov. 3.9. Honour the Lord with th' y substan, Why the tithes were paid. and with the first fruits of all thine increase; and as Kings have their tributes paid unto them for the maintenance of their attendance, Rom. 13.6.7. So the Lord will have his tribute paid to him, for the maintenance of his servants the Priests; therefore the tithe is called his heave offering, Levit. 27.30. and before the Law was given, jacob paid them to the Lord, Gen. 28.22. A●raham and jacob paid tithes before the law. and Abraham the tenth generation from Sem paid them to Melchizedecke the Priest, and the Lord appointed them for the Priests, Num. 18.28. Now that we may understand what great plenty and a boundance, the Levites had, who had the Lord for their portion. Num. 18.20. Deut. 18.2. Ezek. 44.28. The great plenty which the Levite, had for their service. Let us consider what they had in particular. First, they had a part of the meatoffering called Mincha. Secondly, they had a part of the peace offering, the breast, and the shoulder and skin of the offering, Num. 18.18. Levit. 7.13. Thirdly, they had the first fruits of the Corn, of the wine, and of the oil, [Reshith] prestantissimum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primity primiti●●um 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitiae. the best of them and the fat of the oil, Num. 18.12. Deut. 18.4. and they had [Biccurim] the first fruits. The difference Betwixt [Biccurim] and [Reshith] was this; Reshith were the first fruits which the Levites took from the people; but Biccurim were the first fruits which the people presented to the Lord, and the Lord gave them to the Priests, Num. 18.13. What so ever is first ripe in the Land shall be thine; Reshith was the first of the first fruits, and Biccurim were the first fruits themselves. It was not determined by the Law how much they should offer here, What every one was to offer of their first ●ruits. but the Doctors of the jews determined afterwards, that none should offer less than one of sixty, and none should offer more than one of forty, and the middle sort one of fifty, and they called him who offered one of sixty; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculus malus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculus bonus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculus inter utrumque. the man with the evil eye, or the covetous eye, or the covetous man, Prov. 23.6. eat not the bread of him who hath an evil eye, that is, of a covetous man; and he who paid one of forty, they called him the man with the good eye, Ecclus. 35.8. Give the Lord his honour with a good eye, and diminish not the first fruits of thine hand, and he who paid one of fifty, they called him, the man with the middle eye. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obl●to magna. This was called [Tereumah Gedolah] the great heave offering by way of excellency, and they paid this, not only of things commanded in the Law, but also of their oats, Lentiles, and fitches': although these served not for the sustentation of man; but only in time of famine mine to satisfy their hunger; yet they paid them, and they paid also tithe of Anise and Mint, which did grow in their gardens, which our Lord doth not blame, Matth. 23. for he addeth, these things ye should have done: all these, because they were not determinated by the law, they gave at least to the Priests the sixty part, so they gave the sixty part of their wool in their Tereumah Gedolah to the Priest. The Priests and Levites had the f●ee●ill offerings and the estimation of male and female and according to their ability and sex. Besides these first fruits which they were bound to pay, they paid likewise free will offerings, Levit. 7.16. So when they made a singular vow, they were valued according to their age, and according to their sex, Levit. 27.3.4. The estimation of the male from twenty year old, even unto sixty, was fifty Shekels of Silver, after the Shekell of the sanctuary; and the estimation of the female was thirty. Again, from five year old to twenty, the estimation of the male was twenty Shekels, and of the female ten. Thirdly, from a month old to five years old, the estimation of the male was five; and the female was three Shekels of silver. Fourthly, if they were past sixty years and above, the estimation of the male was fifteen shekels: and of the female, ten shekels. Fiftly, the poorer were valued after the valuation of the Priests, according to their ability, and all these came for the maintenance of the Priests. So they had a part of things consecrated, Levit. 7.35. Num. 18.13. The Levites had the tenth part of all the fruits which did grow in Israel; then the Priests got Decimas Decima●um the tithe of the tithes from the Levites: the husband man paid to the Levites the tenth of his whole increase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decima prima. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decima ex Decima. and this was called [Magnasar rishon] the first tithe; and the Levites paid out of this, the tenth to the Priests, which was the hundreth part of the husband man's increase [Magnasar min Hamagnasar] decima ex decima. The third tithe was given to the poor, and it was the ninth part of the whole increase. Tobit. 1.7.8. It was called [Magnasar shani] the second tithe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decima secunda, vel secundi anni. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decima tertia, vel tertij anni. and in the first and second year, this tithe was reserved by the husband man, and either taken up to jerusalem, or else sold and put in money, that the Levite, the widow and the poor might eat of it there at the three great feasts, and it differed nothing from the tithe of the third year, but only in the use, as Maimony showeth, and every third year it was given to the poor, but every first and second year it was given to the Priest, and to the Levite, and to the widow, and they did eat it before the Lord in jerusalem, by this we may perceive how the husbandman paid the ninth part of his whole increase every year: Let us put this case, The husbandman paid the most part of his increase. a husbandman hath an hundreth and two logs of oil, of this he was to pay two to the Lord, which was his Tereumah Gedolah, and this was one of fifty; and then ten to the Levites, and nine of the hundreth, to the poor for the second tithe, so that of an hundreth and two logs, he paid twenty and one, which was the fift part of the hundreth, and some more. They had the first borne of man and beast. Moreover, they had the first borne of all sorts of cattles, as of sheep, beefs, and goats; and the price of the rest which were to be redeemed according to the Priest's estimation. Likewise the first borne of man redeemed at five shekels the man, Ezek. 44.30. Neh. 10.36. And when all the males appeared before the Lord three times in the year; none of them must come empty handed; all these the Priests got. And besides all this, the Levites had forty eight cities, and two thousand cubits of ground round about them on every side, They had 48 cities and so much ground about them. with their Cattles and flocks; the number of the Levites were but twenty three thousand, Num. 26. The tribe of Asher was fifty three thousand, and two hundreth; and the tribe of Nephthali was forty five thousand and four hundreth; and the tribe of Issachar, was sixty four thousand and three hundreth, and the tribe of Dan, was sixty four thousand and four hundreth, and yet the greatest of them all, had but nineteen Cities; but the Levites being but few in number, got more Cities than any of them all; and the reason was, The Levites were not the tenth part of the people yet they had the tenth part of the increase. because the Lord would provide liberally for them; the Levites who were not the tenth part of the people, yet they got the tenth part of the increase of the Land, and Priests who were but a small number in respect of the Levites, yet they got the hundreth part of the increase of the Land, and because the Priests had such a plentiful portion, therefore the Lord alludeth to this, Allusion. jere. 13.14. I will satiate the soul of the Priest with fatness. The Lord was their portion, Num. 18.20. Deut, 18.1. Ezek. 44.28. and the godly allude to this, Allusion. Psal. 73.26. God is my part for ever, Allusion. So Psal. 142.6. Thou art my part in the Land of the Living, Lam. 3.24. The Lord is my part, saith my soul, therefore I will hope in him. Psal. 16, The Hebrews repeat words to signify that nothing should be omitted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et praecipuum omnium primitiarum ex omnibus, et omnis oblationis omnium ex omnibus oblationibus vestris Sacerdoesto. Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic quinquies repetitur. The blessing of God upon those who paid their tithes. the Lord is the portion of mine inheritance. And see what a care the Lord had that they should want none of these. Ezek. 44.30. And the first of all the first fruits of all things, and every oblation of all of every sort, shall be the Priests; the Hebrews when they would have a thing precisely kept, they double this word [Col] as Psal. 119.128. Therefore I esteem all thy precepts, concerning all things to be right, So here the first of all the first fruits of all things, etc. The last thing to be considered here, is the blessing of God upon those who paid their tithes, they were to pay to the Priests the first fruits, and tithes of all their increase of every sort. And the first of their dough That he might cause the blessing rest in their house, Ezek. 44. So Mal. 3.10. Bring ye all the tithes into the store-house, that there may be meat in mine house, and prove me now here with, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shalt not be room enough to receive it, Deut, 16.74. Thou shall rejoice in the feast before the Lord, thou & thy son, and thy daughter, and thy maid servant, and the Levite, and the stranger, and the fatherless, and the widow, The Lord had four, and the Priest had four at the eating of the Tithe of the third year as the Hebrews say. that are within thy gates; And the Hebrews say, the Levite, the fatherless, the stranger, and the widow, four that belong to me, answerable to four that belong to thee, thy son, thy daughter, thy man and thy maid; if thou comfort those that are mine, I will bless and comfort these that are thine, and they say, when a man payeth his tithes, he is the husbandman, and God Almighty is the Priest; but when he payeth them not, than God is the husbandman, and he is the Priest, and then, Ten Acres of Vine shall yield but one Bath. Esay, 5.8. Conclusion. The Conclusion of this is, they who have the Lord for their portion can lack nothing, Psal. 23.1. here was none of the Priests that did shut the doors of God's sanctuary or kindle fire upon his Altar for nought, Malac. 1.10. EXERCITAT. XXV. The Jews might not kill the dam sitting upon the young ones. A ceremonial appendix of Command. 5. Levit. 22.6. If the dam be sitting upon the young, or upon the eggs, thou shall not take the dam with the young, etc. That it may be well with thee and that thou mayst prolong thy days. God made choice of Canaan after a special manner. The earth is the Lords, and the fullness thereof. Psal. 23.1. Yet the Lord made choice of Canaan in a special manner, and therefore he saith, the Land is mine, Levit. 25.23. Thence it is called Emmanuels Land, Esay. 8 8. and other Lands the Lord calleth polluted Lands, Amos. 7.17. Thou shall dye in a polluted Land. So the people who dwelled in Canaan were the Lords, after a special manner, and all that which belonged unto them, therefore he forbiddeth to take usury of his people. The dam fitting on the young ones was not a type. When the Lord forbiddeth them to kill the dam with the young ones; the dam sitting upon the young ones, was not a type to the jews here, no more than the ox when he trod out their corn; but there was a tropological sense here, to teach them manners; but Canaan itself was a type to them. By this Law the Lord taught them mercy to all men, and reverence to their parents. God will have them to show mercy upon the beasts, and the birds, and he will not have the dam, and the young killed together; and Targum jonathan paraphraseth it thus, as your heavenly Father is merciful in heaven, so be ye merciful in earth. The farthest extent and meaning of this Law is, that they should abstain from cruelty, Hos. 10.14. Gen. 32.11. To kill the Mother, and the Children, for as God hath not regard of Oxen, 1 Cor. 8.9. his chief regard was not to the Ox, when he forbiddeth to muzzle his mouth, but that the Minister should have maintenance: so the Lords chief regard, is not here that the Dam be spared, but that Parents be reverenced. God taught the jews in their infancy sundry ways. First, he taught them by their apparel, God taught the jews many ways. that they should not wear Linsey wolsey; so that the Priests should wear linen in the Sanctuary, and wool out of the Sanctuary, Ezek. 44.17. and so by their meats, putting a distinction betwixt clean and unclean; and so by their houses, when he commanded the Law to be written upon the posts of their doors, and by the Battlements to be put about their new houses, and so by their husbandry, when he commanded them not to blow with an Ox and an Ass, and not to sow their fields ' with diverse sorts of seed? So by their flocks to offer their first borne of them to him; and here when they were walking in the fields, if a birds nest were before them in the way, either in a tree, or upon the ground, they were commanded to spare the dam; to teach them reverence to their Parents; wheresoever they looked, they had some instruction before them. He forbiddeth them to kill the Dam and the young ones together; Why God would not have the jews to kill the Dam with the young ones. he commanded them to eat flesh after the flood, but here he would restrain their appetite, that they should not kill both the Dam and the young ones; and which is more, the Lord forbiddeth when they are about to sacrifice, that they kill not the Cow or the Ewe, and their young ones both in one day, Levit. 22.27. So the jews say that they might not kill the dam upon the young ones although it were for cleansed of the Leprosy, Leu. 14.4. And if he will not have this done for his own worship, fare less will he have men do it for their own private use, God will have mercy and not sacrifice, Matth. 9.13. he forbiddeth them to kill the Dam, but they might take the young ones; he will not have them like the Pythagoreans who thought it unlawful to kill any beast or fowl, neither will he have them like Barbarians who kill all without respect, but he will have them kill the young ones and spare the old, to teach them reverence towards their parents; No creature but man may make use of it. there is no creature, but man may make some use of it, either to make it the object of his pity, or else to imitate it, as the Stork, the Crane, and Swallows, Who know their times, jere. 8.7. yea the Lord sendeth the sluggard to the pismire to learn, Prov, 6.6. Honour thy father and thy mother, is the greatest Commandment in the second table, and it hath this promise annexed unto it, that they who honour their parents shall live a long life; and here the Lord joineth it to the meanest of all the Commandments which the jews call Praeceptum leve, the Lord set the ceremonies [Sejag Latorah] as a hedge about the Law; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the hedge is a fence to keep out beasts; so were these ceremonies set as a hedge to keep the jews, that they should not break in to violate the moral. This law to spare the Dam upon the young ones, binds us not now. If a man should find a bird fitting in this land upon her young ones, he is not bound by this Law to spare her, more than he is bound, when he reapeth his field to leave the glean ungathered; yet he is bound by the Moral Law to show pity to his beast, and so upon the foul, neither could he promise to himself longer life, if he should do so: but only he must look to the moral precept, which obligeth man still, when these ceremonies are abolished. Object. It may be said, where the reason, or the promise annexed to the Law is perpetual, there the law is perpetual, but this promise is perpetual, long life to the obedient child; therefore it might seem that this law is perpetual. How the promise is annexed to this ceremonial precept, and to the moral precept. Simile. Answ. The promise is properly annexed to the moral Law, and but accidentally to the ceremonial Law: a father hath a child whom he mindeth to make his heir, he biddeth his child do such and such things, which are but trifles, and then he promiseth unto him, the inheritance, there are more weighty conditions included in this promise; but for the child's nonage, and because as yet he is not capable of the greater conditions, therefore his father setteth down those meaner conditions unto him; the inheritance is promised unto him especially if he observe the main conditions; but the meaner are set down for the present to him: so dealleth the Lord with the jews here. The keeping of the whole Commandments hath this promise of long life annexed unto it, Prov. 3.1.2. my son forget not my law, but let thine heart keep my Commandments, for length of days, and long life and peace, shall they add unto thee, so Deut. 8.1. and 30.16. But it is more particulary annexed to this Commandment, and it is called the first Commandment with promise, Ephes. 6.2. Commandment. VI EXERCITAT. XXVI. That the Jews might eat no blood. A ceremonial appendix of Command. 6. Deut. 12.24. Thou shalt not eat it, thou shalt pour it upon the earth as water. The blood is not the form to the body. THe Lord forbiddeth the jews his people to eat blood, because the life is in the blood, the blood is not the form to the living body, because one body cannot be the form to another; neither is it a part of the body, for it nourisheth the rest of the body, and one part nourisheth not another; and it is more excellent than milk, melancholy, or marrow; for they have their residence in some particular parts of the body, but the blood is dispersed through the whole body, and none of those are profitable to the body, unless they be mixed with blood. Why the life is said to be in the blood. The life is said to be in the blood, because the natural heat is preserved in the body by blood; the blood itself is a thing naturally cold, and it is the heat of the spirits which cometh from the heart that heateth the body, and the blood but keepeth in the heat, as a man's do quae non calefaciunt sed recalefaciunt, it but keepeth in the spirits which are in the heart; but when the blood is let out, than the spirits fail, and the blood is congealed. Although the soul be said to be in the blood, The blood is not the seat of the soul. yet we must not think that the blood is the seat of the soul; because the seat of the soul is some principal member of the body, but the blood is not a member of the body; the seat of the soul is a firm, and a permament thing, and it hath sense, especially the Touch, but the blood in itself hath no sense, wherefore it is not the seat of the soul, but the common instrument, and Vehiculum which carrieth the spirits. The life is in the blood, The passions show themselves in the blood. all the passions of man show themselves in the blood, as the blood is hot with anger, it flieth for fear, it groweth slow for grief, and spreadeth itself abroad for joy, and in shame, it maketh the face to blush. The life is in the blood, therefore David saith, Psal. 30.10. What profit is in my blood, that is, in my life, and Virgil calleth it the purpure soul. God taught his people to abstain from blood for two reasons; First, Why God would have his people abstain from blood. in reverence of the blood of Christ which was to expiate their sins, wherefore the blood was called the atonement of the soul, Levit. chap. 17.11. that is, the soul or the life of the beast, is made the ransom for the soul or life of man, and therefore it should not be eaten; and for this cause they were commanded to cover it in the earth with dust: contrary to this, is that, job 16.18. They were to cover the blood. Let not the earth cover my blood, and Ezek. 24.7, 8. Their blood is in the midst of her, she set it upon the top of a Rock, she powered it not upon the ground to cover it with dust: that it might cause fury to come up to take vengeance, I have set her blood upon the top of a Rock that it should not be covered But in this respect it is not an appendix of the sixth Commandment, but in another respect; the Lord commanded them to abstain from blood, and not to eat it, to teach them to abstain from cruelty, and then it is a ceremonial appendix of the sixth Commandment. How the Romans by degrees became cruel. The corruption of man is such, when he beholdeth cruel things than he beginneth to be more cruel; the Romans used at the first to set wild beasts upon the stage to kill one another; and after this they came to be delighted to see Gladiators, and Fencers kill one another; and thirdly they delighted to see men cast unto the wild beasts, so that from the sight of killing of beasts, they delighted to see men killed; and so from eating of blood, they might have been drawn to cruelty, and shedding of the blood of men; for those who are but acquainted with the shedding of the blood of Beasts, do care little for the shedding of the blood of men; Nimrod was a mighty hunter, Gen. 10.9. and then he became a cruel murderer of men; Pythagoras, that he might teach men to abstain from blood, taught men always to abstain from the shedding of the blood of Beasts. Obj. It may be said where the reason of the law is perpetual, the law is perpetual; ye shall eat no blood, because the life is in the blood: this reason is perpetual, therefore this law may seem to be perpetual. Answ. What part of this Law is moral. Thus much of the law is perpetual, that they should not eat membrum de vivo, or while it is palpitans sanguis, that is the moral precept, Ezek. 33.25. Ye eat with the blood, which must be understood, ye eat while the life is in the blood; this is a breach of the moral precept, and it is joined here by the Prophet with other moral transgressions, Ye lift up your eyes to your Idols, ye shed blood, and ye eat blood. But this is the Ceremonial part simply to eat blood, the Lord commandeth to give that which died of itself to the stranger, Deut. 14.21. But if this were a moral precept simply, to abstain from Blood, than no stranger might eat Blood, or eat that which died of itself; To eat blood simply was not a moral Law. and the Apostles, Act. 15.20. renewed this precept of abstinence from blood, Why the Apostles renewed this precept. and they give this to be the reason, vers. 21. For Moses of old time had in every city those that preach him, being read in their Synagogues every Sabbath day, that is, seeing Moses ceremonial law is yet professed by the jews, ye must bear with the weak jews until ye and they be fully united, and this occasion being taken away, the law ceaseth. He commanded the jews to abstain from blood, Why he commanded the jews to abstain from blood. because the Church was in her infancy yet; therefore to command the jews still to abstain from blood, it is even all one, as if one should command that a man should be continually nursed with milk, because he sucked milk when he was a child. Quest. Why did not the Apostles forbidden them to abstain from fat, as well as from blood? Seeing to eat the fat was forbidden in Moses Law as well as to eat the blood. Answ. This precept of abstinence from blood was given to Noah, and it was one of the seven precepts; Why the Apostle commanded abstinence from blood. but abstinence from fat, was not commanded until the ceremonial law was given, Levit. 3.16.17. and because the jews esteemed more of this interdiction of eating of blood, therefore the Apostles commanded them abstinence from it. Tertulian in his Apology for the Christians showeth that they would not eat blood or strangled, Tertullian in Apolog. c. 9 and that the heathen used to come to them with bottles of blood, and to force them to drink of it: by this it appeared, that the Christians in his time abstained from blood; but Beatus Renanus commenting upon that place of Tertullian, noteth well, that the Christians were too superstitious in that, Nam citra●scandalum Iudaeorum fuit inscitia servare, they were bound only to abstain from blood, that they might not offend the jews. Ob. But Blandina the Martyer abstained from blood. Answ. The reason of this was the danger of future scandal which might follow; for the Christians were charged by the Pagans, that they spilt the blood of Infants, & did drink it; now if she had not abstained from blood, how could she have contested with the Pagans? How the Pagans charged the Christians with drinking of blood. It is not likely that we drink the blood of Infants, who abstain from the blood of beasts; the Council of Orleans is justly censured for renewing this abstinence from blood, as judaizing in this point. Conclusion. The conclusion of this is; the Lord by degrees trained up his people to be merciful; as he forbade them to kill the dam sitting upon the young ones; so he would not have the flesh of the beast eaten that killed a man, and he forbiddeth, to eat that which is torn of beasts, Exod. 22.21. And here he forbiddeth them to eat blood. EXERCITAT. XXVII. That the Jews might not seethe a Kid in the mother's milk, to teach them not to be cruel. A ceremonial appendix of Command. 6. Exod. 23.19. Thou shalt not seethe a Kid in the mother's milk. A Philosopher in Egypt asked a jew upon a time, why the jews abstained from Swine's flesh, and would eat none of that which was holden to be most wholesome? the jew answered him by another question; What was the reason why the Egyptians had so many Hieroglyphickes, and the Pythagoreans, their enigmatical speeches? were not those Symbolical, and taught them some other thing? as ignem gladio ne fodias, Pythagoras' meaning was, that they should not provoke an angry man; so the precepts of Moses commanding them to abstain from such and such beasts as unclean, were Symbolical, and implied some other thing. This Commandment forbiddeth not mixtures in Religion, How this precept is an appendix of the sixth Commandment. as an appendix of the second Commandment, but as an appendix of the sixth Commandment, to abstain from cruelty, as not to take the dam sitting upon the young ones, and not to muzzle the mouth of the Ox that treadeth out the Corne. Ye shall not seethe a kid in the moths milk; The diverse interpretation of this precept. this is not the meaning of the command, content yourselves to eat the kid, The true meaning of this precept. but take head that ye eat not the dam also; neither is this the meaning of it, ye shall not eat flesh with milk, as the Chaldee Paraphrast Paraphraseth it; neither is this the meaning of it, take heed that ye seethe not the kid in the mother's milk, as the superstitious jews expound it at this day; they will not seethe flesh, and milk in one pot, neither will they cut both flesh and cheese with one knife; and amongst the precepts which they have written of things lawful to be eaten, they forbidden the eating of flesh, and milk together; but the meaning of the place seemeth to be this; ye shall not eat of a kid or of a Lamb, (for so the Seventy translate it) so long as it sucketh the dam, for all this time it is as it were but milk; they might sacrifice it when it was but eight days old, but not to eat of it so long as it was sucking. 1 Sam 7.9. Samuel took a sucking Lamb and offered. The Lord forbiddeth also, Exod. 22.31. To eat that which was torn by beasts; the former Commandment that they should not seethe a kid in the mother's milk was a ceremonial law belonging to the sixth Commandment, Not to eat that which was torn, is a ceremonial appendix both of the sixth and eight Commandment. but this Commandment that they should not eat of that which was torn by beasts was an appendix both of the eight, and sixth Commandment, whereby he taught them, both to abstain from blood, and from theft. Quest. Whether should those words, Levit. 15.17. Be read copulatiuè? the soul which eateth that which dyeth of itself, and is torn by beasts; or disiunctiuè? that which dyeth of itself, or is torn of beasts. Answ. Some of the jews read the words copulatiuè, thus, if it die of itself, and be torn of beasts, they might not eat of it; but the true reading is disiunctive? if it die of itself, or be torn, (as junius readeth it) for the law saith expressly, that that which is torn is unclean, although it die not first; and then be torn; and some of the jews make that more unclean which is torn, then that which dyeth of itself; one demanded the question of R, joseph Gersaeus, Whether the beast that died of itself, or that which was torn, was the more unclean. why he writ the Law rather upon the skin of a beast that died of itself, than upon the skin of a beast that was torn? he answered them by this comparison, I tell you whereunto I liken the beast that dyeth of itself, and that which is torn; to two malefactors who are adjudged to dye, the one malefactor the judge himself killeth, and the other the hangman killeth; so they hold, that that which died of itself was not so unclean, as that which was torn by wild beasts. Conclusion. The conclusion of this is, here we may see the infancy of the jewish Church, when the Lord forbiddeth them to taste, touch, or handle, and restraineth their base senses, tasting, touching, and handling, Coloss. 2.21. Even as parents forbidden their little children to touch this, or handle that, whereas they forbidden them when they come to understanding, to look upon evil, God dealeth with the jews as fathers do with little children. or to hear evil. So under the Gospel, the prohibition is given chiefly to the nobler senses, hearing and seeing, and not so much to the base senses, touching, and tasting. Commandment VII. EXERCITAT. XXVIII. When a Bastard might enter into the Congregation under the Law. A ceremonial appendix of Command. 7. Deut. 23.2. A Bastard shall not enter into the Congregation unto the tenth generation. THe Lord forbiddeth here that a Bastard should enter into the congregation of the Lord, unto the tenth generation, there are four things to be considered here? First, who is called [Mamzer] a Bastard here; Secondly, What is meant by entering into the congregation; Thirdly, That this is but a ceremonial Law; What is meant by Bastard here. and Lastly, That it is not meant of every sort of Bastard. First, he is not called Mamzer here, if his father were an Hebrew, and his mother a Gentile, as the Chaldee Paraphrast taketh it, for then Obed the son of Ruth the Moabitesse, should have been a Bastard. Secondly, He is not called Mamzer or Spurius, who is borne of a Widow (as the Hebrews hold) as if an Hebrew had married a captive woman, and had lain with her and she fell with child, and it was in doubt whether he was the child of the first husband or of the last. And so they hold that David begot Chiliab upon Abigail, and that his mother called him Daniel, and his father Chiliab, 2 Sam. 2.2. and 1 Chro. 3.1. Because he was incerto patre; but this is one of their dreams: neither is he called a Bastard, qui ex secundis nuptijs natus est, as when a man marrieth a Widow, and begeteth a child upon her her. The jews are most mistaken in this, Ben Syra in his Proverbes, saith, Oculos tuos abscond a muliere vidua, et ne concupiscas pulchritudinem ejus in cord tuo; nam filij ejus, fiij scortationum sunt, hide thine eyes from a Widow Woman, and be not taken with her beauty; for her children are the children of fornication. And the same Ben Sirrah at the letter Samech, saith, Ben sirrah inter proverbia alphabeto. 2. Scriba ducat virginem, et ne ducat eam quae maritum habuit, nam aquae virginis tibi soli erunt, aquam vero eius qua maritum habuit ante te, alius praeter te hausit, that is, let a scribe marry a Virgin, and let him not marry her who hath had an husband before; and content himself, with the waters of his own cistern, and not to drink of that water, where another hath drawn before him: where he alludeth to the phrase of the Scripture, which calleth adultery stolen waters, Prov. 9.17, Water put for seed. And they put water for seed, Num. 24.7. So Moab, is his father's water. But the jews were much mistaken in this, for the Apostle saith. 1 Cor. 7.37. If her husband be dead, she is at liberty, to marry whom she will, only in the Lord, Rom. 1 Tim. 5.14. Let the younger Widows marry. Therefore Mamzer here, signifieth him, qui ex incerto patre, et certa matre, natus est, whose mother is known but not his father. The second thing to be considered, is this, what is meant, by, entering into the Congregation. To enter into the Congregation, What is meant by entering into the Congregation. is to bear charge amongst the people of God, and this is expressed by going out and in before the people, Deut. 31.1. I am too old to go out and in before this people, so, Act. 1.21. All the time that jesus went out and in amongst us: this is, to have a charge over the people, and in this sense the Bastard might not enter into the Congregation, that is, he might have no charge, nor bear rule amongst the people of God. To bear charge expressed by dwelling. Sometimes to bear charge amongst the people of God is expressed by dwelling amongst them, as 1 King. 3.8. To dwell among the people, what. Thy servant is in the midst of thy people whom thou hast chosen, that is, he reigneth amongst them, and ruleth them, and so Psal. 101.2. So to dwell amongst the people is to be esteemed and to be in account amongst them, Gen. 23.10. Ephron dwelled amongst the children of Heth, that is, he was a Ruler and a Prince amongst them, and in this sense the bastard might not dwell amongst the people of God. Sometimes to dwell among the people is to dwell safely among them, so the Shunamitish Woman said to the Prophet when he offered to speak to the King and to the captains for her I dwell among my people, 1 King. 4.13. that is, I dwell safely among them, and no man doth me harm, and in this sense a bastard might enter into the congregation. To enter into the Congregation, is to enjoy all the privileges of the people of God. Again, to enter into the Congregation is, to enjoy all the privileges that the people of God enjoyed, and in this sense, a Bastard might not enter in the Congregagation. Nehemiah findeth fault with the children of Israel, because they married with the Moabites, and he giveth the reason, because the Ammonite and the Moabite, should not come into the Congregation for ever, Nehe. 13.1. So by the like reason, the Bastard might not enter into the Congregation unto the tenth generation, therefore they might not marry with them, Iosh. 23.7. Ye shall not come among the Nations, that is, ye shall not marry with them: there were many other privileges which the Israelites enjoyed, whereof the Bastard was not capable; the Israelite had this privilege to be set at liberty the seventh year. So they might not take Usury of an Israelite, these privileges the Bastard had not. When he is secluded from the Congregation, The Bastard was not secluded from the worship of God. here it is not meant, that he is secluded from the worship of God, but by Congregation here, is meant their civil society and meeting, Act. 19, 39 It shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a lawful congregation, that is, in a civil meeting, they were admitted to the Temple, and to the worship of God. Obj. Zach 9.6. A Bastard shall dwell in Ashdod, therefore it may seem that they might not come to the Temple of God. Answ. By Bastard here is meant any vile or wicked man, A Bastard put for any vile person. that is not regenerate by the seed of grace. Unto the tenth generation, that is, he should never enter, Nehem. 13.1. This Law was ceremonial, and when the ceremonies were in force, it was not meant of all sorts of Bastards. There are three sorts of impurity set down in the Scriptures which defile the children; Three sorts of impurities. the first is peccatum innatum, that is, original sin, and all the children of men are equally defiled with this, both those who are begotten in marriage, and those who are begotten in adultery: the second sort of impurity which the children do contract, is legal impurity, and this is peccatum agnatum: Impuritas innata. agnata. imputata. if the woman had vowed her child to be a perpetual Nazarite to the Lord, if she had drunken any strong drink after the child was quick in her belly, she defiled the child, and he might not be a Nazarite: this was but a ceremonial uncleanness which hindered him, that he might not enter into the Congregation. So if there were defects in the Priest's birth, Defectus natalium. persona. conjugij. person, and marriage, which hindered him that he might not enter into the Congregation. First, if he had been basely borne, he might not enter into the Congregation. So if there were any defect in his person, or blemish in his body, and the Canon law imitateth that yet, and calleth it Impedimentum Canonicum, Impedimentum canonicum. or irregularity, especially if he wanted his left eye, that, they call oculum Canonis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third was defectus conjugij, Levit. 21.7. he might not marry [Hhalelah] a profane woman, such a one as was repudiat from her husband, or one borne of a whore, or a widow, Ezekiel, chapped. 44. verses 21, 22. All these were called [Hhalelah] profane. And a Priest that married such a one, might not enter into the Congregation to serve before the Lord; No defects in a man's person, or birth do hinder him from entering into the Congregation under the Gospel. this was impuritas agnata that hindered the Priest. Under the Gospel if a man should lack an arm, or a leg, he might, notwithstanding of this, enter into the Congregation; as an Eunuch is admitted to stand before the Lord, Esay 56. And if the defects of a man's person, and of his marriage, do not hinder him, to stand before the Lord, so neither do the defects of a man's birth; although he be basely born, yet he may enter into the congregation. Imputed uncleanness of two sorts. The third sort of impurity which defileth a man, is imputed uncleanness; and it is of two sorts, either before God, or before the Magistrate. Before God, the Lord may visit the sins of the fathers upon the children, who are begotten in holy marriage; much more may he visit the sins of the fathers upon the children who are begotten in whoredom, The Lord sometimes punisheth the whoredoms of the parents upon the children. I will not have pity upon her children, because they are the children of fornications, Hos. 2.4. And so he visited the whoredoms of jezabel upon joram, 2 Kings 9.22. But if the children follow not the footsteps of their fathers, than the Lord imputeth not the sins of the fathers unto the children; if the adulterer repent him of his adultery, than God pardoneth him for his adultery: So he will not lay the father's adultery to the child's charge, if he follow not his father's footsteps. The second sort of imputation is by the Magistrate, How the Magistrate may impute the parents whoredoms to the children. for the restraining of whoredom, Thou shalt not inherit with us, because thou art the son of a strange woman. jud. 10.2. The equity of this Law is, because they are not known to be their father's children; and if the children of the concubines succeeded not to their father's inheritance, much less should the children of the harlots; So they exclude them from bearing any civil charge. But this defect is taken away, first, by their good education, which washeth away this blot; and then they are reabled by the Law, and made capable of honours. And this should be no more a blot unto them, than if they wanted a hand or a leg; and as we blame not the stolen seed when it is sown, and groweth up, but these who stole the seed; Simile. so we should not blame the child begotten out of marriage (if he follow not his father's footsteps) but only his father who begot him. The jews say in the Talmud, Talmud torah. cap. 1. fol. 10. that the Priest excelleth the Levite; and the Levite excelleth the Israelite; and the Israelite excelleth the Mamzer; and the Mamzer excelleth the Nethinim, and the Nethinim the Proselyte; but they say if the Priest be unskilful in the law, and an Idiot, and the Mamzer be the son or a scholar of the wise; then he excelleth the Priest: Notable men in the Church who have been Bastards. There have been profitable men in the Church who were basely borne, as Lombard, Gratian, and Comester, who were three bastards borne of one whore, and Darius Nothus among the Persian Kings, and Hercules. When the Lord debarred them to the tenth generation, this is a ceremonial Law, and not a Moral; This Law is ceremonial, and not moral. David the tent fromh Pharez incestuously begotten, was King in Israel, and if this were a moral precept, than God's justice should exceed his mercy in the Church, he showeth mercy to the thousand generation, but his justice should extend itself for ever. What sort of Bastard is meant here. Lastly, it is not meant here of every bastard, but of him who is borne of a common harlot, jephthe was basely borne, and yet he had, the charge of the people of God. Four sorts of sins The Lawyer's mark that there are four sorts of sons, first, some natural, and Legitimate, secondly, some Legitimate, but not natural; thirdly, some natural and not legitimate; and fourthly, some neither natural, nor legitimate. Natural and legitimate are those who are borne in holy wedlock. Secondly, legitimate and not natural are those who are adopted children; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collecti ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collegit congregavit, and such the jews called [Asuphim] collecti, Psal. 27.10. Thirdly, natural but not legitimate, as those who are borne of harlots, but not of common harlots, and such are called Nothi; last, neither natural nor legitimate, as those who are borne of common harlots; such a one the Hebrews called Mamzer, and the Latins call him Spurium; and the Lawyers call such children incertos, quia incerto patre, sed certa matre, such as those might not enter into the congregation. Conclusion. The Conclusion of this is, children bear not the reproach of their parents, under the Gospel; therefore it is a vile thing, and an opprobry, to object to a man, that he is a whore's son, although his mother were a whore; fare more then, when his mother is an honest and chaste woman; as Saul did to jonathan, 1 Sam. 20.30. Thou hast chosen the son of jesse to thine own confusion, & to the confusion of thy mother's nakedness, that is, all men hearing, that thou lovest a man whom I hate, they will say; that thou art not my son, but the son of a whore and a Bastard; and so this shall be a reproach both to thee and to thy mother. EXERCITAT. XXIX. The Priest's Daughter that defiled herself with fornication was to be burnt. A ceremonial appendix of Command. 7. Levit. 21.19. And if any Priest's Daughter defiled herself by playing the whore, she profaneth her father, she shall be burnt with fire. THe Priest's Daughter if she committed whoredom was to be burnt quick, this the Latins call Vivicomburium. So the King of Babel. jere. 29.23. Caused roast two adulterous Priests in the fire, because they lay with their neighbour's wives. She was to be burnt quick, Why the Priest's daughter was to be burnt quick. because she had profaned her father the Priest. As Simeon, and Levi made their father stink before the Sichemites, because of their vile murder, Gen. 34.30. So the Priest's Daughter committing whoredom profaneth him and maketh him vile in the eyes of the people. Secondly, she made the sacrifice of the Lord to be abhorred. As the sons of Eli, lying with the women that came to the Tabernacle, made the sacrifice of the Lord to be abhorred (for the people judged of the sacrifice by the Priest; such Priest, such sacrifice) so when the Priest's Daughter committed whoredom, she made the sacrifice of the Priest to be abhorred. This sin deserved a fearful punishment, Christus typicus. mysticus. Sacramentalis. proprie dictus. because it was committed against the Lord jesus in type. Christ is set down to us, in the Scriptures, four manner of ways. First; Christus typicus. Secondly, Christus Mysticus? Thirdly, Christus Sacramentalis; and fourthly, Christus propriè dictus. When a profane man or woman defile themselves with whoredom, and then do come to the holy Sacrament, thus they defile Christ Sacramentally. So when they commit this sin; they offend the Church, the Mystical Body of Christ, and they take one of his members, and make it the member of an Harlot. So when the Priest's Daughter committed whoredom, she sinned against Christ in type. Quest. Whether was the man that lay with the Priest's Daughter burned also, or not? Answ. Whether the man that lay with the Priest's daughter, was burned or not. Not, and the jews say, that they killed not two upon one day, unless they were guilty of one and the self same crime, as the adulterer and the adultress were both put to dead upon one day; but they say, if one had lain with the Priest's Daughter, he was strangled, and she was burnt, and therefore not put to death in one day. The jews afterwards changed this sort of burning, and they burnt them, pouring in hot Lead at their mouth, Combastio anima quid apud hebraeos. and this is called Combustio animae, and so jonathan the Paraphrast paraphraseth it this ways, she shall be burnt pouring in hot Lead at her mouth; Combusti per munus cali q●●d, and this sort of burning they called also Combustio per manus coeli, that is, as if they were stricken from the Heavens by God's hand immediately; the ground of this punishment they made to be this, because it is said of Nadab, and Abihu, combusti sunt in animabus suis, they were burnt in their souls; there was no burning seen in their bodies, but they looked like those who were stricken with thunder from the heavens, their were not burnt, Levit. 10.5. And their bodies were carried forth whole and buried; they looked as if they had died a natural death, without any mark in their bodies: not unlike unto this punishment was that kind of death, which Sir Roger Mortimer put King Edward the second to, causing an hot broach to be put in his fundament, that he might seem to be killed, per manus coeli, as the Hebrews speak. The Priest's Daughter was burnt, and not the man, Why the Priest's daughter was burnt, and not the man that lay with her. because she defiled her father's house. Sometimes the sin is more exaggerated upon the Woman's part, then upon the man's; so Tamer's fault was greater, than judah's, because she knew him to be her father in Law; but judah took her only to be a whore, and not his Daughter in law. How sin is exaggerated both upon the woman's and man's part. Sometime again the sin is exaggerated more upon the man's part than upon the woman's, Levit. 19.20. if an Israelite had lain with a stranger that was betrothed, he was both to be beaten, and to offer a sacrifice, the woman was only whipped, and offered not a sacrifice, because she was not an Israelitesse, and sometimes the sin is equal one both their parts, as if a Priest's son had lain with a Priest's Daughter, than they were both to be burnt. Quest. What if a Minister's Daughter, now under the Gospel should commit whoredom, should she be burnt as the Priest's Daughter under the Law? Answ. Not, A Minister's daughter now is not to be burnt if she commit whoredom. because a Minister now under the Gospel is not a type of Christ to come, as the Priest was under the Law: I grant she should be more severely punished then another woman, in respect of Scandal; but not in this respect, as if her father were a type of Christ. so the breach of the Sabbath under the law was punished by death, because it was a pledge to them of all the benefits which they were to receive in Christ to come; but the breach of the Sabbath now, is not so to be punished, because our Sabbath now is not a type of that which we are to receive in Christ to come. The conclusion of this is, Conclusion. that those who should be most holy, if they become profane, they shall endure the greatest punishments in Hell fire. EXERCITAT. XXX. How the woman suspected of adultery, was tried by her jealous Husband. A ceremonial appendix of Command. 7. Num. 5.12. If any man's wife go aside, and commit a trespass against him, and a man lie with her carnally, and it be cleped close, etc. The manner how the woman suspected of adultery was tried. THe Lord bearing with the infirmity of the jealous jews, setteth down this trial, that the woman who was suspected of adultery, should be tried after this manner. The husband brought her before the Priest, and the Priest brought her before the Lord, and he charged her with an oath, that she should confess, if she were guilty; then he took holy water, and mixed it with the dust of the Sanctuary, and set it before her, and said; The Lord make thee a curse and an oath among thy people, when he maketh thy thigh to rot, and thy belly to swell: and after that she had drunk the bitter water, if she was guilty, than this curse lighted upon her; but if she was not guilty, than she was free and conceived seed. The Veil upon the woman's head, a token of subjection. First, when her husband suspected her, he brought her before the Priest, and her head was uncovered: her Veil was a token of subjection to her husband, and therefore she stood bareheaded, as not being under her husband, for so is the Scripture phrase, Rom. 7.2. The Priest wrote these curses in a book, The Priest wrote the curses in a book. and then blotted them out with the bitter water, Thou writest bitter things against me, job. 13.26. This was a bitter writing that was written against the woman, and she was to drink it in water, even as the Israelites drank the golden Calf, being beaten to powder, which was their bitter sin. She drank the bitter waters here, Why the woman was made to drink the bitter waters. Because stolen waters were sweet to her, Prov. 9.17. Sin is sweet in the beginning, but sour in the end, and chiefly this sin of adultery, The lips of the whore drop as an honey comb, and her mouth is smother than oil, but her end is bitter as wormwood, Prov. 5.4. Again, she drank these waters out of an earthen vessel, Why she drank in an earthen vessel. because she drank wine before in a golden Cup of whoredoms. Lastly, she drank the waters that were mixed with the dust, Why mixed with the dust of the Sanctuary. in the floor of the Tabernacle, because she despised the Tabernacle of the Lord, therefore now she hath no part of it, but only the Serpent's portion, to drink the dust of it. Her thigh did rot if she was guilty; That part of the body wherewithal a man sinneth, is commonly punished. the part of the body whereby a man sinneth, that is punished commonly. As Absolom was punished by his hair. Zimri and Cosbi stricken through the belly, and here the adulterous woman's thigh rotteth, and her belly swelleth; and David alludeth to this curse, Psal. 109.18. Let cursing come into his bowels like water. It is strange to see how God beareth so much with the man here; First, when he is married, God beareth with man in many things. if he did suspect that he had not married a Virgin, than the tokens of her virginity were to be brought before him. Secondly, if he agreed not with his wife, he was to give her the bill of divorcement, but she might not give it to him. Thirdly, if he suspected her of adultery, she was to drink the bitter waters, but not he, if she suspected him. The woman that was innocent became fruitful, although before barren. If the woman was innocent, than she incurred no danger by drinking the bitter water, but if she had been barren before, then seminabat semen, she did give seed, it is not rightly translated, she shall conceive seed. Quest. Whether was this her conception (being barren before) a miracle, or not? Ans. Whether was this conception of the woman, a miracle. When God, who is the Author of Nature contracteth Nature, or enlargeth it; it is not a miracle, although it be a great work of God; when God blessed the seventh year, so that it brought forth for three years, it was a great work, but it was not a miracle; it was only an enlarging of Nature. Secundum naturam. Prater naturam. Supra naturam. Contra. naturam. God worketh not contrary to nature. God worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he worketh never, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to Nature, when he maketh a man see ordinarily; so he worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides Nature, when he made Stevens eye to see to the third Heaven, Act. 7. But when he made the blind to see, this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When a young woman conceiveth and beareth a child, this is according to Nature; but when Sarah bore a son, After that it ceased to be with her after the manner of women, Gen. 18.11. This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides nature; but when the Virgin Mary bore a son, this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above Nature. The Lord reserveth four keys to himself. She shall bring forth children, the Lord is he that giveth children to the barren, jer 31.27. I will sow the house of juda, and the house of Israel with the seed of men. The paraphrast of jerusalem, in Gen. 30.4. setteth down four keys, the first is, clavis foecunditatis ad aperiendum, the key of fertility to open the womb, and sterilitatis ad oceludendum, of barrenness to shut the womb, Gen. 30.22. God remembered Rahel, and opened her womb. Secondly, clavis pluviae, Deu. 28.12. The Lord shall open unto thee his good treasures, the heavens to give rain unto the Land in due season. The third is, clavis cibationis, the key of feeding, Psal. 145. Thou openest thine hand, and satisfiest the desire of every living thing. And the fourth is, clavis sepulchre the key of the grave, Ezek. 37.12. And I shall open your graves. She shall give seed, The woman giveth seed in generation. the woman giveth seed in the generation as well as the man; it should not be translated, Si semen conceperit aut susceperit, for that is contrary to the nature of the Active conjugation hiphil, and it is oftentimes spoken in the Scriptures of trees and herbs, sementare semen, which cannot be translated suscipere cement. So Heb. 11.11. Sarah received strength, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not susceptio sed jactus, or the casting out of the seed; as when the Husbandman casteth the seed into the ground that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the casting out of the seed. The Syriac paraphrase doth not paraphrase it rightly, ut susceperit aut conceperit semen, that she might conceive seed. The Anabaptiste deny that jesus Christ took flesh of the Virgin Marry but that he passed through her, The error of the Anabaptists. as water doth the row a golden Pipe; and their chief reason is, because as they say, Women give no seed in generation, but this Text showeth the contrary. So Levit. 1●. 2. And if Christ had not taken flesh of the Virgin Mary, he had never been our Goel, but as our near kinsman, he has redeemed us from eternal damnation. Lastly observe, The Word of God like the bitter water. as this bitter water made the guilty woman's thigh to rot, so it maketh her that is innocent to conceive. So the Word of God, which is the savour of death unto death to the wicked, is the savour of life unto life to the godly. The conclusion of this is, Conclusion. God findeth out & punisheth all sin, but especially adultery, He will ●uagerwomen that break wedlock, Ezek. ●6. 28. And he shall be a swift witness against adulterers, Mal. 3.5. Commandment. VIII. EXERCITAT. XXXI. Of devouring of holy things. A ceremonial appendix of Command. 8. Prov. 20.25. It is a snare for a man to devour that which is holy, and after Vows to make inquiry, Sacrilege compared to a snare. IT is a snare for a man to devour holy things; a snare is set as a trape to catch, jer. 5.26. When the fowler layeth his snare, he scattereth some Corn about it to draw the Birds to it; then the snare catcheth the Birds, and lastly the fowler destroyeth them, when Sacrilegious men meddle with holy things to devour them, they see some hope of gain there which allureth them, but there is a snare laid secretly to catch them, and then the Lord who taketh them, justly destroyeth them for meddling with holy things. The judgements of God upon those who have devoured holy things. There was never one that meddled with those holy things, to devour them, or turn them to their own private use and commodity, but it was a snare to him: jehoiakim took the Cedar out of the house of God, and seiled his own Windows with it, and painted it with Vermilion that it should not be known to be the seiling of the house of God, but see what judgements befell to him, quia commiscuit se cum ista cedr●, because he meddled with that Cedar, & turned it to his own use, the Lord saith, They shall not lament for him, he shall be buried with the burial of an Ass, drawn and cast forth beyond the gates of jerusalem, jere. 22.19. And see what judgements befell to Nebuchadnezzer because he rob the Temple? and to Belshazzer becaused he drank in the Vessels of the House of the Lord? And what befell Sbishak King of Egypt, and to Crassus for robbing of the Temple of the Lord? All these do let us see what a snare it is to devour holy things. Abimelech when he burned the house of Baal Berith the Idol, his snare catched him quickly, because he meddled with the house of Baal which he took to be a god, he was killed by a Woman with a piece of a Millstone, judge 9.53. How dangerous a thing is it then to rob the house of the living God? Dionysius, the Tyrant, after he had rob the Temple of Apollo, and finding a good goal of wind, as he returned home, he jestingly said, O how doth sacrilege please the Gods! But here the Lord saith, It is a snare to devour that which is holy. When the Heathen were sacrificing, Simile. there came an Eagle to the Altar and caught a piece of the sacrifice from it, but a coal did cleave to the flesh, which she carrying into her nest, burnt her nest, her young ones, and she hardly escaped herself; it is easy for any to apply this, who is not a mocker as Dionysius was. So it was a snare to the sons of Eli, to take that part of the Sacrifice which belonged not to them; so it was a snare to those in the days of Malachy, Who withheld the tithes from the house of God, and so to the Priests who changed and alienated their Portions, Ezek. 48.14. And so to those who delayed to pay their vows. So the Hebrews say, What it is to transgress in holy things. that to transgress in the holy things, is sacrilege, as if they did eat the tithe of their Corn and Wine within their own gates, Deu. 12, 17. So if they did work with their first borne bullock, or shear their first borne sheep, 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. jere. 2.3. Israel was holiness to the Lord, and the first fruits of his increase, all that devour him shall offend, evil shall come upon them, saith the Lord. The Hebrews say that tithes are the hedge of a man's 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 uno puncto dirimuntur. To devour holy things, avaricious 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 jews say that every Child in Israel knew his own portion, there were somethings whereof both the Priest, his sons and daughters might eat, as the wave breast, and heave shoulder. Levit. 10.14. There were other things which the Priest and his sons might eat of, but not his daughters, As the sin 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 eat, but neither his son nor his daughter might eat 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 unsatiable, and lust as the Israelites did at the graves of concupiscence, than nothing will content them until they have God's portion also; when the father and the mother came before the judges in Israel, Simile. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urbis. and complained that their son was [Zolel] a vile person, a drunkard, and a glutton, Dut. 21.20. Then the judges ordained that he should be stoned to death; but when God the Father and the Church their Mother, do complain of those devourers of holy things, what fearful judgements must they undergo? And after Vows to make inquiry, that is, after that thou hast vowed a Vow to seek how thou mayest illude or disannul it: the jews said of old, that vows were the hedge of the first fruits, and tithes the hedge of their riches; they said that vows were the hedge of the first fruits, because when a man had vowed, his vow would bind him to perform it, but these thought not that their vow was such a hedge, when they sought to disannul it. When they vowed of old, they said after this manner, The form of the jews vow of old. my estimation be upon me fifty Shekels, or the estimation of this man, be upon in fifty shekels, this was the form of their vow: according to this David saith, My Vows are upon me, Psal. 56.12. than they were bound to pay their vows, and if they refused to pay, than they might take a pawn or pledge of them, and force them to pay them as just debt, They might force them to pay their vows. and this was called the money of the soul's 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 inquire after it. Thus God would not suffer his name to be abused. Better not to vow, than to vow and not perform. 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 he hath no pleasure in fools; pay that which thou owest; better it is that thou shouldest not vow, than that thou shouldest vow, and not pay. And if so be, that the Lord will have a man that hath but given his word for his neighbour, not to give sleep to his eyes, nor slumber to his eye Lids, until he have delivered himself, 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 soul with a bond, Num. 30.4.5. will he have him to perform his vows, and not to inquire after them. EXERCITAT. XXXII. Of the Jews Phylacteries. A ceremonial appendix for keeping of all the Commandments. Num. 15.38. Speak unto the Children of Israel, and bid them that they make fringes upon the borders of their garments, etc. THe Lord sitting himself to the nonage and infancy of the jews Church, he gave them helps; first for their judgement, secondly, for their affections, and thirdly, for their memory. God gave the jews helps for their judgements, memories and affections. First, he gave them helps for their judgement, for as we, when we have a dull Scholar, borrow comparisons from sensible things to teach him; so the Lord set sensible figures and types before the jews to teach them. Secondly, he helped their affections by Music, 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 sign unto thee, upon thine hand, and for a memorial, between thine eyes, that is, the Phylactery shall be a sign unto thee upon thy hand, and a memorial between 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 upon the palms of mine hands, Prov. 7.3. Bind them upon thy fingers, writ them upon the Table of thine heart, say unto wisdom 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 carry the Law of God graven, as it were his dearest Sister, or like a Phylactery upon his hand. The garment which the jews wore, was a side coat like the garments which the eastern people do wear 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 Cloak without sleeves: Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vestis villosa, Pallium judaeis peculiar. they had a Garment called Talith which was vestis superior, an upper Garment used by the most of them when they traveled. Their first Garment called Cesuth was parted below, which made the four wings of it, two before and two behind, so their upper Garment called Talith was made like the coat of a Lackey or footboy, divided in two parts. Those fringes which they were commanded to put upon the borders of their Garments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 institae. and the wings of them, are called Gedilim threads woven together, that is, threads which remain hanging down like small hairs, after the coat was wo●●n, Num. 13.38. And then they had their Tephilim, their Phylacteries, and the Phylacteries were put upon their heads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peniculatus filorum textus. Why the jews wore Phylacterius. and upon their arms, and those which were called TZitzith were put upon their , and the posts of their doors; he commanded them to wear those fringes, and Phylacteries, to put them in remembrance to keep the law of the Lord, and to distinguish the jew from the heathen; and they say, three things distinguished the jew from the heathen, their Sabbath, their circumcision, and their Phylacteries. The jews abused their Phylacteries. They abused those fringes and Phylacteries, first enlarging them and making them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ blamed them not for wearing Phylacteries, but for making them too broad. Again, they abused them, making them helps only for their prayers, and they derived Tephilim a Phylacterie a [Palal] orare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apponere, et non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orare, ut quidam volunt. whereas it should be derived from, [Taphal] apponere; Taphal signifieth adhaesionem vel conjunctionem, and the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Immobilia, they were not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, helps to prayer, as the jews superstitiously imagined, but helps to put them in remembrance to keep the Law, and from this superstition it came, that Elisha delighted still to were Talijoth his upper Garment with the wings, therefore they called him Elisha with the wings, and his superstitious prayers they called them his golden wings, and R Eleazar the son of joseph said, whosoever had Phylacteries upon his head, and upon his arm and fringes upon his Garment, and a mark upon his door, all these would keep him from sinning, as it is written, a threefold cord is not quickly broken. Eccles. 4.12. After this they became more impious in abusing them, making them remedies against Witchcraft, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra fascinationes, those Phylacteries Varro called Prebia or Brebia, hence cometh the word brief which is Satan sign to save men from danger. EXERCITAT. XXXIII. A ceremonial appendix for the breach of all the Commandments. Deut. 21.23. Cursed be he that hangeth upon a tree. THere are two parts in this punishment, a judicial part, and a ceremonial. The judicial is this, A judicial and ceremonial part in the Law. to put the malefactor to death; the ceremonial part is this, to hang him upon a tree, but not to suffer him to hang all night, for than he defileth the Land. When the adulterer is commanded to be put to death, the judicial part of the Law, had but respect to the breach of one Commandment, to wit, the seventh; The malefactor that was ●anged under the Law, was accu sed for breach of all the Commandments. but when the Law commanded to hang up the malefactor upon a tree, than the malefactor is accounted accursed, because he hath broken the whole Commandments: Therefore the Apostle addeth, Cursed is every one that continueth not in all things which are written, and Deut. 27.26. Cursed be he that confirmeth not all the words of this law to do them, that is, who hath not continued in them to do them, Heb. 8.9. jere. 31, 33. This transgression of the law is called the quarrel of his covenant, that bringeth on the vengeance of God, Levit. 26.25. And I bring a sword upon you that shall avenge the quarrel of my covenant, so jere. 50.28. We are naturally accursed for breaking of all the Commandments, & Christ by imputation was really accursed for the breach of all the Commandments, so was the malefactor typically accursed, being a type of Christ. No malefactor was a type of Christ but he that was hanged. Secondly, none hanged out of judea, The malefactor typically accursed. the form of their death made them accursed, but only the sin itself; No Malefactor was a type of Christ, but he who was hanged in Canaan. as when Haman's sons were hanged upon a gallows; thirdly, whatsoever form of hanging upon a tree they used in judea, it made them accursed, whether they were hanged upon one tree, as saul's sons were; or upon a cross tree, which form the Romans brought in amongst them, No death made a man accursed, but hanging on a tree. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux, patihulam a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erigere crucifigere Why the thief was not to hang all night. the jews called Zekephah, and the Greeks' called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum geminum. Fourthly; they might not suffer them to hang all night upon the tree because it defiled the land; the Chaldee Paraphrast giveth this to be the reason, why they should not be suffered to hang all night upon the tree, because man was made to the Image of God, and as it is a dishonour for a Prince to see his Image misregarded; so the Lord would not have man to hang, all night upon a tree, because he was made to his Image; but the text giveth this reason that he should not hang all night, lest he defile the Land, Deut. 21.22. And Iosh. 10.26. it was not for the honour of the party hanged, that he was cut down before night, but that the Land might not be defiled, and in detestation of this death, The tree buried with the Malefactor. they took the tree upon which the malefactor was hanged, and buried it with him; and the jews add that they did not hang him upon a growing tree, lest they should have spared the growing tree, and not cut it down, and buried it with the malefactor. Quest. It may be asked how David caused the young men to kill Rechab, and Benah who killed Ishboseth, and to hang up their arms and legs over the pool in Hebron, 2 Sam. 4.12. seeing the malefactor was to be cut down before the sun set? Ans. Why David set up the legs and arms of Benah and Rechab. The bodies of the malefactors might not hang all night, but they were to be taken down and buried before the Sun set; but the legs and hands of those malefactors were set up there, to teach others to abstain from cruel murder. Fiftly, they were accursed who hung upon a tree rather than upon any other thing, because Adam sinned eating the fruit of the forbidden tree. Lastly, observe that no form of man's death, All sorts of deaths now are alike. now maketh him accursed, for all sorts of death now are alike, providing that he die penitently; it is the dying in sin only that maketh a man accursed now, it is not the form of the death that maketh a man accursed. There were three things which did accompany him, who was hanged upon a tree, first shame, secondly pain, and thirdly a curse. First, The death of the Cross an ignominious death. it was a most ignominious and a shameful death, Num. 25.4. Take the Princes and hang them up before the Sun, that is, publicly; the Seventy translate it, paradigmatize them, and make open spectacles of shame, and Suidas saith, when any died an infortunate death, they put a cross upon his grave, and Pliny reporteth, that the Romans set up certain Crosses where upon they did hang those dogs which gave no warning when the Gauls did scale the capitol; they counted this sort of death, a dog's death, therefore Seneca called it stipem infamem, and others called it lignum infoelix, and because it was such an infamous kind of death, therefore the Christian Emperors changed, Crucem in furcam, in honour of Christ; because he was hanged upon the Cross they would have it no more used; and Cicero said, it was an heinous thing to bind a Citizen of Rome, a villainy to scourge him; and in a manner parricide to kill him; what shall it be then to hang him upon a cross? This death of the cross was a most painful death, Psal. 22.14. All my bones are out of joint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disparant s omnia ossa mea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit disiunxit. in the Hebrew it is Hithpardu are sundered, this was but the outside of the pain; but if we shall consider what was the pain and grief upon his soul, than we may say, was there ever grief like unto his grief, Lament. 1.12. Lastly, the death of the Cross was a most cursed death; When the jews object to us, as the greatest opprobry, that we worship Christ crucified who died such a cursed death; we should rejoice in this, and count it our greatest happiness, that he was made a curse for us hanging upon a tree, for his lifting up upon the Cross draweth many to him. joh. 3.14. And Bernard said well, Non pigeat videre serpentem pendentem in line, si vis videre regem in solio residentem; let us observe how the thief believed in Christ when he was hanging upon the Cross, if Esay believed he saw the Lord sitting upon a throne, Esay. 6.1. If Moses believed he saw the Lord in a flame, Exod. 3.2. If the three Disciples believed they saw him betwixt Moses and Elias, and his face shined, Matth. 17. but the thief saw him hanging upon a tree, and betwixt two thiefs, and not betwixt two Prophets, he saw him not sitting upon his throne, but hanging upon the Cross, and yet he believed in him. The conclusion of this is, blessed is he that heareth the Word of God, and doth it. Luc. 11, 20. EXERCITAT. XXXIIII. Of the Jews Logical helps for the understanding of the ceremonial Law. FRom the excellency of the cause, they gathered the excellency of the effect; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bezaleel and Aholiab were extraordinarily gifted to work all manner of work in the Tabernacle, Exod. 31.2. and the women who spun the Curtains of the Tabernacle were wise hearted women, Exod. 35.25. Therefore the Tabernacle was a most excellent work. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa prima. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa causarum. The material cause of the Temple. So the curious Artificers of Tyrus wrought in the Temple, therefore it was an excellent work, God himself was, Hael hisibba harishona, or Sibboth hasibboth, causa causarum. The material cause of the holiest of all was gold, the Holy place, the Vessels of it Gold and Silver; and in the outer Court, the instruments serving for it were of Brass, there were none of the instruments which served in the Tabernacle made of iron; the material cause of the most of the Temple was of the Cedar of Libanus, and therefore the Temple is called Lebanon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa materiali●. Zach. 11.1. And this they called Sibbah Homerith. The formal cause of the Tabernacle was that which the Lord shown to Moses in the mount, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causa formalis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causa finalis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab effectis. so that of the Temple which was shown to David, and this they called Sibbah Tzurith. The final cause was, that the Lord might be worshipped there, and this they called Sibbah Tachlith. From the effects, this they called Mesubbabh; nothing that fermented might be in a sacrifice, therefore honey is forbidden in a sacrifice, because it fermenteth, Exam. 2. that which was unclean defiled, so that which came of an unclean thing defiled; therefore they gathered, that there could be no silk in the Tabernacle, because it came of an unclean worm, Byssus was that fine linen of Egypt, and not that which we call silk, and Xylinum was the wool of the tree which we call Cotten, and not silk! So they say the Elephant's tooth or Ivory, none of it was in the Tabernacle, because the Elephant was an unclean beast; yet Solomon's throne was made of it. Subjectum [Nosheh] they say that Canaan was more holy than other lands; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subjectum therefore they who died out of Canaan, died in a polluted land, Amos 7.17. Again, in Canaan towns were more holy than the rest of the land; for they put the Lepers out of their Cities, and they buried not their dead in them. Then jerusalem was more holy than the walled towns, for they eat the light holy things there, and the second tithe within the walls of it; then the chel or rampire was holier than that, for no Heathen, or he that was defiled by the dead, might enter within that. Then the women's Court holier than that, for none that was washed from their uncleanness, might come there before the Sun set, Levit. 15.6. The Court of men holier than that, for none that brought his offering for atonement, though otherwise he was not clean, might come there, Levit. 12.6, 7. and 14.9, 10. The Priest's Court was holier than that, for no Israelite might come there save in the time of their necessities, for imposing of hands or for atonement: betwixt the Porch and the Altar was holier than that, for none that were blemished, or bareheaded, might come there. The Temple holier than betwixt the Porch and the Altar, none came there but he that had his hands and his feet washen. And the Holiest of all was more holy than that, for none might enter in there, except the High Priest once in the year. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adiunctum. Adjunctum, [Nashu] Example, Levit. 13. verse 55. the leprosy amongst the jews was known by the colour of the scab, if it was black, than it was dry, and he was whole; if it was alba-subrufa, white, reddish, he was to be shut up for seven days. If it was [adamdam] subrufa, more tending to red, than he was shut up other seven days; and when it was rufa, very red, than he was shut out of the Camp; and the Doctors of the jews express these diverse colours of the leprosy after this manner; If we shall take a cup of milk, and put four drops of blood in it, than it shall be album subrufum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subrufum. somewhat reddish, that is, inclining more to white than red; if we shall put eight drops of blood in it, it shall be subrufum, inclining more to red than white, but if we shall put sixteen into it, than it shall be rufum, altogether red. Example 2. Ab adjunctis, Concha, the Laver in the Tabernacle, was unctum, sed non sanctum, it was anointed, but it was not called holy. The Tabernacle was unctum & sanctum, sed non sanctificans, it was both anointed and holy, but it sanctified not other things. But the Altar was unctum, sanctum, & sanctificans, it was both anointed, holy, and sanctified other things that came upon it. Decisio à pari, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argumentum vel Decia pari. [Gezarah shavah] the Altar was a place of refuge in the Temple; therefore it was the place of refuge in the Wilderness. Exod. 21.14. Example 2. no Mamzer might enter into the Congregation of the Lord; therefore Hybris, that which was begotten of a Goat and an Ewe might not be offered to God in a sacrifice. Example 3, Take off thy shoes, for the place where thou standest is holy, Exod. 3.5. Therefore the Priests behoved to stand barefooted before the Lord. A simili, [Cajotza] as he who washeth his hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simili. and keepeth an unclean thing still in his hand, is still unclean; so he who confesseth his sins and keepeth one, is still unclean. Example 2, as the body without the soul, is dead, so is the sacrifice that is offered without devotion. Decisio à gravi ad leve, [Gezarah hhomer vemikkal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decisio a gravi ad leve. ] from the more to the less. Example, if the horns of the Altar did not shelter the Highpriest who had killed a man willingly, fare less did it protect any other man. Example 2. Levit. 4.12. if the ashes of the red Cow that was burnt, was to be carried forth into a clean place, much more should the Cow be burnt and carried into a clean place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decisio a levi ad deficile. Decisio a levi ad difficile, [Gezarah mikkal vehhomer] from the less to the more. Example, if no blemish might be in the sacrifice, fare less in the Priest. Example, if the Badger skin, which was the outward covering of the Tabernacle, behoved to be of a clean beast, much more the inner Curtains. Exam. 3. If the Priest's daughter was to be burnt for whoredom, much more the Priest's son: if an inferior Priest's son for fornication, much more the sons of Eli, for adultery; if she for lying with a man at home, much more they for lying with women in the Temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversum contrarium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egrediens foras Scortum Meretrix vaga. A contrarijs [Hephech] stolen waters are sweet, Pro. 9.17. therefore they gave her who was suspected of adultery, bitter waters to drink, Exam. 2. Habitatio domus dividit spolia, that is, the good Woman who keepeth herself at home; therefore, Niphkath bara, egredien iforas, the Chaldee calleth a whore. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A signo ad signatum, vel dictio relativa A signo ad signatum [Millah Mitzarepheth] Exam. No sort of fowls were offered by them to the Lord, but Turtle Doves, and young pigeons; the Turtle Dove had but one mate, and the young pigeon had none, therefore God will have of his Church her first love, and only love, Exam. 2. Leprosy was a filthy disease amongst them, and the Lepers were secluded out of the Camp, signifying that vile sinners should be secluded out of the Church, and they say, that some of joabs' posterity for the shedding of blood were strucken with Leprosy, so Vzzia for his sacrilege strucken with Leprosy. Gehezi for Simony strucken with Leprosy, Miriam for railing strucken with Leprosy. Exam. 3. Levit. 11.2.3.26. Whatsoever divideth the hoof, and is cloven footed, & cheweth the Cud that ye may eat; there are three properties set down here to know a clean beast, First, to divide the hoof. Secondly, to divide the hoof in more, this is called findere fissuram ungularum, the dog divideth the hoof, but divideth it not in two. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dividere in duas parts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dividere in plures parts. Deut. 14.6. he divideth not prefectly, because he divideth not in two, Levit. 11.26. Sheshang should be translated in two parts, and Parash is simply to divide. EXERCITAT. XXXV. How to understand the signification of the ceremonies of Moses Law. THe signification of the ceremonies in general was to distinguish the clean from the unclean, the jews from the Gentiles; this application God himself maketh, when he let down the sheet to Peter, Act. 10. In applying of the ceremonies, we may make an application of them in general, but we cannot make a particular application of every one of them. Example, the round footed beasts represent the estate of the perfect in glory. They that part the hoof in two, signify the middle estate of the Church, which is a midst betwixt the Triumphant Church, and the world; and those who part the hoof in many partitions, do signify the world; The fault of the jews in applying the ceremonies. but here we must not make a particular application of every one of these; this was the fault of the jews, they say, the Camel signified the Babylonian Empire; the Coney signified the Grecian Empire, the Hare the Medes, and the Hog the Edomites, or the Romans, as they call them; this was also the fault of some of the ancient, who studied to make a particular application of every one of these ceremonies. Example, ye shall eat fish with sins, but not Eels; ye shall eat fish with sins, their sins signified faith and hope, the Eel having no sins signified worldlings, who are always grubbling in the earth; but in those we rest must in the general signification. Ceremonies of the Old Testament, are applied by the Apostles in the New Testament diversely, Ceremonies in the old Testament are applied in the New three ways either allegorically, tropologically, or anagogically; they are applied allegorically, when the thing spoken of in the old Testament, signifieth something in the new Testament; they are applied tropologically; when they are applied to signify our manners, and when they infer some moral duty; and they are applied anagogically, when the thing below here, signifieth the estate and condition of the life to come. No allegorical application to be made from the Old Testament to the new, but where the Spirit of God hath made it. We are not to make an allegorical application of any thing in the old Testament to the Church in the new, but where the holy Ghost hath made it, Example, Galat. 4.25. Hagar, and Sara in the old Testament are applied allegorically to the new coveant, and they are said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as the Syriac hath it, to be at peace together, or agree together: Hagar, her son Ishmael, and the Law, and jerusalem below here, and her children are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sara again, the freewoman, her son Isaac, the new covenant, jerusalem which is from above and her children are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Hagar and her children. Psal. 40.6. Mine ear hast thou boared, but Heb. 10.5. A body hast thou prepared for me; it is commonly holden, that this is an allegorical application applied to Christ, taken from the boaring of the servants ear under the Law; but if it had been an allusion to that form under the Law, why would the Apostle then who was most skilful in application of the ceremonies set it down thus; thou hast prepared a body for me. And David saith, Psal. 40.6. Thou hast boared mine ears, Whereas the right ear of the servant was only boared. EXERCITAT. XXXVI. Of the abrogation of the Ceremonial Law. THE levitical ceremonies are considered three ways; first, with CHRIST; Secondly, The ceremonies considered three ways. without Christ; and thirdly, against Christ; In the first estate they were weak Elements and could bring nothing to perfection, Heb. 10, 1. And therefore they were to be abolished, and the Gospel was to come in the place of them. Heb. 7.19. The Law made nothing perfect, but the bringing in of a better hope did, by the which we draw near to God. First, Lex rogatur, the Law is given. Secondly, Subrogatur, when somethings are added to the first Law. Lex rogatur. subrogatur. obrogatur. derogatur. abrogatur. Thirdly, Obrogatur, when something is changed in the first Law. Fourthly, derogatur when something is taken from it. Fifty, Abrogatur, when it is altogether abolished and taken away. When the ceremonial Law was given, The ceremonial law was was not changed in part, but altogether abolished. there was nothing subrogate or put to it, neither was it obrogated, changed in part, neither was it derogated, any thing taken from it, but fully abrogated, and therefore the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Superinducta est spes melior, the new covenant was not brought in upon the old, that they might be both joined in one, but the old was first abrogated, and the new brought in, in the place of it. Again, the Apostle saith, God's chief delight was not in sacrifices under the Law. A body hast thou prepared for me, as if he would say thou hast made choice of no sacrifices, thou wouldst not have them, for thou tookest no delight in them, thy delight was in the most excellent thing and not in the basest, 1 Sam. 15.22. Hath the Lord as great delight in offerings and in sacrifices as in obeying? behold to obey is better than sacrifice. A threefold use of the ceremonies under the Law. These ceremonies had three special uses when they were in force, first to help the jews infancy, but the Church under Christ coming to man's age, these ceremonies have no use now, many things become a child which are unseemly in a man. Secondly, these ceremonies served for signification: when we have the fruit, there is no use of the blossom; so when Christ is come, there is no use of the ceremonies. Thirdly, these ceremonies served to make a partition wall betwixt the jews and the Gentiles, but this partition wall is now broken down, and there is one shepherd and one sheepfold, joh. 10.16. and therefore this use ceaseth now. Three errors concer-cerning Christ. Secondly, the ceremonies are considered without Christ, when the Apostles did bear with the weak jews for a while. And in this estate they were beggarly elements. Coloss. 2.20. Scotus observeth the period of circumcision, the first period was from the institution of it until the time that Christ was baptised; then it was Necessaria et utilis: the second period was from the Baptism of Christ, until the promulgation of the Gospel, Go teach all Nations, Baptising them; Matth. 28.19. In this period it was Vtilis sed non necessaria, Profitable but not necessary: the third period from the promulgation of the Gospel until the destruction of the Temple; it was Licita in this period, Sed non utilis: The fourth period was from the destruction of the Temple, or rather from the Council of the Apostles, even unto this time, than it was altogether Illicita. In this estate when the ceremonies were Licita sed non utilis, they did bear with the weak jews at jerusalem, but not at Antioch, who would have added the ceremonies to the Gospel. Paul circumcised Timothy, Act. 16.3. bearing with the weak jews, but he would no ways bear with the malicious jews; therefore he would not Circumcise Titus, lest he should strengthen them in their obstinacy, Galath. 2.3. The ceremonies being dead, and Christ come; Quest. how could Cornelius Prayers and alms be acceptable to God, seeing he waited for Christ to come? Answ. There are three sorts of error concerning Christ, Error temporis. condetionis. persona. the first was error temporis, the second was error conditionis, and the third was error personae. Error temporis, was twofold, either of simple ignorance, or of affected ignorance; simple ignorance as that of Cornelius, and for this cause Peter was sent to teach him that Christ was come, and therefore his error was pardonable: affected ignorance is that ignorance of the jews who will not know nor believe that Christ is come, although the truth be evidently demonstrated unto them. Error conditionis, was that in the Apostles, who took Christ's Kingdom to be a Worldly Kingdom at the first, Act. 1.6. When wilt thou restore the Kingdom to Israel? This error was a dangerous error, but yet was pardoned because as yet the holy Ghost was not come down upon them: the third was error personae, and this was when they took false Christ's for the true Christ, Matth. 24.24. And this error was always damnable. Quest. Whether may these laws which are mixedly ceremonial, be kept now under the Gospel or not? Answ. Where the ground of the law is ceremonial, and the judicial but an appendix of it, it no ways may be kept. Example, this is a ceremonial law, cursed is he that hangeth upon a tree, Whether Laws mixedly ceremonial do bind. the ceremonial part is, that he is accursed that hangeth upon a tree, we must not think that he is accursed now who hangeth upon a tree, therefore that law is quite abolished; the judicial part is this, that he shall not hang all night upon the tree, and this law binds not Christians now, because it is an appendix of this ceremonial Law; but where the ground of the Law is judicial, and the ceremony but an appendix of it, than the judicial law may be observed, at least the equity of it. Example, Cities of refuge were appointed as a judicial Law, to save the mankiller from the revenger of the blood; there was a ceremony annexed to this Law, that they should stay within the City of refuge until the death of the Highpriest, this was but an appendix of the judicial Law, therefore the Law may stand, that Cities of refuge be kept, or at least the equity of it, that those who casually kill, be not slain. Quest. What, if a Christian now should keep any of the ceremonies commanded in the Law? Answ. There is a three fold use of the ceremonies, Materialis, formalis, & mixtus usus, a material, a formal, and a mixed use. A threefold use of the ceremonial Law. Materialis, as if a man should abstain from eating of swine's flesh only, because it were unwholesome, he judaizeth not in this case; but if he should abstain from swine's flesh as a meat unclean, and forbidden in the Law, than he should formally keep the ceremony, and truly judaize; the mixed use is this, when a Christian borroweth jewish ceremonies to any use in the Christian Church. Mark how the Apostles in their practice renounced the ceremonies of the Law; first the Apostles kept the Christian Sabbath after Christ's Resurrection, and not the jewish Sabbath, therefore they renounced the ceremonies; and the Apostle willeth the Corinthians to keep the Passeover all the days of their life, in holiness, and restrained it not to some few days, as the jews Passeover was. Object. But when the days of the Pentecost were fulfilled, Act. 2.1.2 Cor. 16. Here Paul reckoneth according to the jewish Pentecost. Answ. When he speaketh of their Pentecost here, and when he says the days of their fast were expired, Act. 27.9. (the jews at the day of expiation had a great fast) Paul doth not judaize here, but only marketh these for a civil use, to know the time of the year which was most known to the jews, when Paul, Act. 17.19. calleth Areopagus Mars street, none will think that Paul worshipped Mars here, but he useth only this name as a name of distinction to know this street from other streets; so when he says that he sailed in a ship that had the badge of Castor and Pollux, Act. 28.11. we must not think he worshipped Castor and Pollux, but he useth them only as names of distinction, to put a difference betwixt this ship and other ships; Paul used the names of the jews feasts for distinction. so when Paul useth the name of the Pentecost, and the name of the fast, Act. 2. and 27.9. he used them only as names for distinctions sake, and not for any jewish observation, and when Paul practised any of these ceremonies, he practised them not for the ceremonies themselves, but for the weak jews' sake. Example, When he did shave his head in Cenchrea the Port town in Corinth. Act. 18.18. this was not according to the Law altogether, Paul did not shave his head according to the law. for if he had done it according to the Law, he should have gone to jerusalem and there have cast the hair of his Nazarits vow under the Altar and burned it; after the death of Christ, none of the Apostles ever went to the brazen Altar again to sacrifice, but only they practised some of the meaner ceremonies bearing with the weak jews. Quest. How could these ceremonies be hindrances from Christ, seeing, they were types of him to come? Answ. Christ saith, joh. 16.7. If I go not away, the Comforter shall not come, Christ's bodily presence amongst the Apostles hindered his spiritual presence amongst them; if the bodily presence of Christ hindered the coming of the Spirit unto them, how much more did these ceremonies under the Law hinder the sight of his Incarnation, and obscure his glory amongst them. The ceremonies in the third estate are against Christ. In the third estate these ceremonies were against Christ, in this estate the Apostle calleth it, concision, and not circumcision, Phil. 3.2. In the third estate the jews preferred the shadow to the body, The error of the jews in preferring the Ceremonies to Christ. the bones to the marrow, and the letter to the spirit; they prefer the shadow to the body, the ceremonies to Christ, the bones to the marrow, because they content themselves only with the outward figures, and types, and seek not for the thing signified, and so they have the kill letter, but not the quickening spirit: and therefore Saint Hierome compareth them well now to dogs who get only the bones to gnaw, but they get none of the marrow, or that hidden Manna, jesus Christ to their salvation. Conclusion. The conclusion of this is, it was a great benefit to learning, when the obscure Hieroglyphics, in Egypt were changed into letters, and the dark and mystical writings of Plato were changed by Aristotle, into a clear and plain form of writing: It is a fare greater benefit, when the Lord hath changed these dark figures and shadows, into the clear light of the Gospel. How to make use of the Ceremonies of the Law in opening of a Text, and reducing them to practise. Of the Notes whereby Aaron and his posterity were discerned to be called to the Priesthood. Num. 17.2. And the Lord spoke unto Moses, saying, speak unto the Children of Israel, and take every one of them a rod, etc. WHen Corah and his complices murmured against Aaron, and contended with him for the Priesthood, (as we may see in the Chapter preceding,) the Lord commanded every one of the first borne of the tribes to bring a rod to him, that by this new miracle (causing Aaron's rod to blossom) he might end this controversy, and confirm Aaron the more in the Priesthood. The Prince of the tribe represented the whole tribe. Secondly, he commanded that the names of the Princes of the tribes should be written upon the rods, and the reason, was because the Prince represented the whole tribe; so the Prince being repelled from the Priesthood, the whole tribe was repelled. Writ thou every man's name upon his rod. Aaron had not written upon his rod the Tribe of Levi, but the name of Aaron, and so the rest of the Princes. Another reason wherefore the names were written upon the rods of the Princes, was because the Princes of the tribes were their first borne, and therefore they might seem to claim right to the Priesthood: every man's name was written upon his rod, and Aaron's name was written upon his rod, because he was the first borne of Levi, for the first borne of Levi was Cohath, and he begot Amram, and Amram begot Aaron, who was elder than his brother Moses. Quest. How were the Tribes reckoned in the Scriptures. Answ. How the tribes are reckoned in the Scripture. When a matter is in hand which concerneth the whole people, than Levi is reckoned amongst the rest, as in the matter of blessing and cursing, Deut. 27. So in setting up the twelve stones at jordan; and upon Aaron's breastplate, so here when the question is to which of the Tribes the Priesthood belonged; but when the matter is concerning civil things, than Levi is excluded as in the division of the land, and then the tribe of joseph is divided into two Ephraim, and Manasses, and so there are twelve Tribes. Every Tribe must lay their rod before the Lord, and have their name written upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tribus. and from hence it came afterwards that the Tribes were called Shebhte because they carried rods before them, and their names written in them, and therefore Baculus is put for Tribus, Num. 1.4.16.26. Iosh. 20.10. Aaron took not his brother Moses rod which was the rod of God, Why Aaron took not his brothers rod. by which he wrought so many miracles, for the rest of the Tribes would have excepted against that rod, because it was the rod of God; but it was a common rod like the rest of the rods, that they might take no exception against it. The rod of Aaron for the house of Levi was budded. God thinks not every man fit for this holy calling, he maketh choice here of Aaron's rod amongst all the rest, and maketh it to bud; God thinketh not every man fit for the Calling of the Ministry. No man taketh this honour unto himself, but he that is called, as was Aaron. Heb. 5.4. First, no man taketh this honour, that is, aught to take it; What it is to take this calling. Secondly, take it, that is, usurpeth it at his own hand, as he that taketh the sword shall dye with the sword, Matth. 26.55. That is, he that takes it having no calling. So thou shall not take the name of the Lord thy God in vain, Exod. 20.7. that is, usurp it, having no calling to take it up. Thirdly, this honour, the Priesthood was an honourable calling, and therefore every base fellow should not usurp it; any was fit enough, yea the basest of the people, if he could but conserate a ram, to be a Priest sufficient for jeroboam, 1 King. 12.31. but the Lord would have none to take upon him this honourable calling, but those whom he separated for it, and were called as was Aaron; if any man might challenge this prerogative, might not the King? but see what Vzzia got for attempting this, 2 Chro. 26.19. & Saul for sacrificing before Samuel came, thou that canst not show that the Lord hath made thy rod to bud, meddle not with this calling, for then some mark of God's wrath may light upon thee. The rod of Aaron was budded. This miracle was not so much to confirm Aaron, as to convince his gainstanders; the Lord says, The chief end of this miracle was to convince the enemies of Aaron. Bring Aaron's Rod back again to be kept for a token against the Rebels; As the Rod was kept for a testimony against the rebels, so it budded for a testimony against them the Apostle, 1 Cor. 14.22. saith of tongues, that they are for signs, not to them that believe, but to them that believe not; so are miracles for the most part ordained for those that are unbelievers, Miracles do not beget faith, but confirm it. or for those who had a small measure of faith in the beginning of the Gospel see what sort have been most desirous of miracles, those who had no faith; first, the Devil, he cried for a miracle, that stones might be turned into bread, Matth. 4.3. Secondly, the rich glutton in hell, he would have one sent from the dead to tell his brethren, Luc. 16.30. Moses and the Prophets would not serve the turn; so the misbelieving Nazarits would have had a sign from Christ, What sort of people desired miracles. and the jews would have seen miracles, Mat. 12.39. And Herod hoped to have seen some miracle of Christ, Luc. 23.8. All these, because they had not faith, cried for miracles; When Paul healed the father of Publius the Consul of a fever, he healed him by a miracle, and made him presently to arise, Act. 28.8, but he healed not Timothy that way, but seemed rather to play the Physician to him, bidding him drink no longer water, but wine; 1 Tim. 5.23. What was the reason of this? Timothy believed, therefore he needed not a miracle, but the father of Publius believed not, he was an infidel as yet, therefore a miracle was more necessary for him; many men cry for miracles, but that argues infidelity in them; but if thou didst believe, thou neededst none of these, they serve but for infidels, but they serve nothing to beget faith; the thief said, if thou wilt come down from the Cross, and save thyself and us, than I will believe in thee, Luc. 23.39. But if the death of Christ will not work faith in the, if thou shouldst see miracles both in heaven and earth, they will never convert thee. Quest. What is the reason that God confirms not now men's callings by miracles? Answ. Because now religion hath taken root; Why God confirmeth not men's calling by miracles. Simile. at the first when the Law, and the Gospel were planted, they were confirmed by miracles, but when they once took root, he withdrew these miracles. A gardener when he transplanteth a tree out of one ground to another, before the tree take root, he setteth stays to it, he poureth water at the root of it daily; but when it once taketh root, he ceaseth to water it, and pulleth away the stays that he set to uphold it, and suffereth it to grow with the ordinary influence of the heavens; so a Chirurgeon when a leg is broken, he bindeth it up; but after the bones be fastened, he taketh away these helps from it; so the Lord in planting of Religion, he put to these helps of miracles as stays to uphold it, but when it is once confirmed and fastened, he taketh away these helps. Quest. What sort of miracle was this, when Aaron's rod did bud. Ans The Schoolmen mark that there are three sorts of miracles. First, miracles in the highest degree. Thom. contra gentiles. Secondly, miracles in the second degree; and thirdly, miracles in the lowest degree. Miracles in the highest degree they make to be these, Three sorts of miracles. wherein nature never had a hand, as for the sun to go back and stand still: Miracles in the second degree, they make to be these, when nature had once an hand in them, but when they are once decayed nature can never restore them again; nature bringeth forth a man seeing, but when he is once blind, nature can never make him to see again; but when he is restored to his sight again, this is a miracle in the second degree: A miracle in the third degree, they make to be this; when nature in time could do such a thing, but nature upon a sudden cannot do this, and when it is done upon a sudden, it is a miracle in the third degree; they give the example of this in Peter's mother in law, when Christ upon a sudden cured her of a Fever, nature in time might have cured her of this Fever, but because she was cured of this Fever upon a sudden, 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 sudden, it was a miracle in the second degree, for an Almond tree will bring forth Almonds by nature, but being once cut up, it cannot bring forth Almonds again, than 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 Reuben the eldest brother, and Corah thought that it belonged to him, because he was the eldest son of Levi, as Adonijah contended with Solomon for the kingdom, because he was the eldest son of David, Dathan and Abiram contended for the Priesthood, because they came of Reuben. Lineal succession not always the Lawful successinn. Learn then that lineal succession is not always the lawful succession; these were lineally descended of Reuben, yet this lineal succession failed, for Reuben lost his dignity by incest, the Church of Rome now hath a lineal succession from the ancient Roman Church, but by their spiritual whoredoms and adulteries, Simile. they have lost their succession; Scarabeus, or the dunghill fly, bragged upon 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 only 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 Solomon and Adonijah about the kingdom of Israel; Adonijah had standing for him Abiathar the Priest; and Solomon had standing for him, Zadok the Priest, both of them were Priests, and both of them had the holy oil, but who had the right, whether he that was anointed by Zadok, or he that was anointed by Abiathar? he that was anointed 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 oil, if they have not Nathan upon their side; Solomon 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 choosed 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 blossom from their youth, this was excellently typed in jeremiah, cap. 1. What seest thou jeremiah? I see an Almond rod; This figured jeremiahs' calling, as the Almond rod blossomed first, so jeremiah was called from his infancy; and as the Almond tree flourished first, so the Lord was to bring his judgements quickly upon that people which he pronounced by jeremiah. So he chose Samuel from his infancy, and john the Baptist from a child, and so Timothy and Athanasius: he likes not these autumnales arbores, as jude calleth them, vers. 12. which begun not to blossom till the latter end of Harvest, and then to enter to the Ministry; 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 myself still for this calling, it is a pity to see those that have been debauched and dissolute men, to be thrust into this holy calling, a cashiered soldier, a bankrupt Merchant, or a fallen Courtier. When the Lord caused the unclean spirit to pass out of the land, Zach. 13. then those who had no calling to be Prophets, were ashamed of their vision, and of their rough gown which they wore to deceive the people (because the Prophets of God wore a hairy Gown) they confess then that they were not Prophets, The false Prophets were ashamed of their vision. but they were husbandmen, and taught to keep Cattles 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 soldier, a Merchant, etc. and therefore I will renounce it. The Almond rod brought forth buds, blossoms, and ripe Almonds The blossoming of Aaron's rod was to confirm Aaron, as the Vine branches which budded and brought forth blossoms, was to confirm the Butler in his office, Gen. 40.10. and this was declared to jeremiah, a Priest's son, jer. 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, job 30.12. The Church is in a happy estate when she hath qualified labourers in the Lord's 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 blossoms, and her buds; the buds are the young ones, who give themselves to those holy studies; the blossoms are the young men who have made good progress in Divinity; & the ripe Almonds are those who are actually serving in the Church: The jews alluding to Aaron's rod, call the children of the Priests flores sacerdotoles: it was a comfortable thing to Eli when he had young 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 son Shear-jashub to succeed, as a pledge to confirm his prophecy, that the remnant of the people of God should be saved and brought back from the captivity again. It was a great comfort to Paul when he had young Timothy to succeed him, and to Augustine, when he had Alippius; a father dieth the more willingly, when he hath a good son to succeed him; the blossoms may rejoice when they have the buds to succeed them, and the Almonds may rejoice when they have the blossoms to succeed them. john saith, 1 john. 2.14. I writ unto you babes, I writ unto you young men, and I write unto you old men; Babes are the buds, the young men are the blossoms, and the old men are the Almonds. Let us pray to God for the Schools and Universities, 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 pitied now, although there be many youths to succeed, who have knowledge, yet there is little sanctification amongst them, and therefore less hope that their ministry shall be profitable. And yielded Almonds. In the original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ablactavit [Vaijgmol] et ablactavit, it weaned them; for even as the mother weaneth her child when he is of such an age, so did the Almond three wean the Almonds, when they were ripe. The Lord likes none to enter into this holy calling until they be ripe, God will not have Ministers to enter on their calling until they be ripe. they should have the full growth before they enter, these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or young plants are not fit for it, young men are not fit for the ministry, Eccles. 12.1. Remember thy Creator in the days of thy youth; why bids he the young man remember his Creator in the days of his youth? because he is most forgetful of this duty to remember his God; if he be not fit to remember himself, and to recommend himself to God twice or thrice in the day, how can he be the Lords remembrancer, to remember his people before him? Ambros. lib. 1. de office cap. 1. tom. 1 It was a case of necessity, when Ambrose was made Bishop of Milan, qui simul et discebat, & docebat. Why youths are not fit for the Ministry. Secondly, youths are not fit for this calling, because this age is much subject to lust, 2. Timot. 2.22. Fly the Lusts of youth, if ever Lust break forth in a man's life time, usually it breaketh forth in his youth, he that cannot command his own Lusts, how can he teach other men to subdue theirs? 1 Tim. 3.5. if a man know not how to rule his own house, how shall he take care of the Church of God? Paul will not have a young widow admitted to wash the Saints feet, 1 Tim. 5.10. because they give themselves oftentimes to wantonness and fleshly lusts, fare less will he have a young man to be admitted to this holy calling, who should wash the souls of the Saints, and not their feet; this age likewise is much subject to contempt, 1 Tim. 4.11. Let no man despise thy youth, and therefore not fit to enter in this calling. The natural history marketh, that the whelps of the Lions who have the sharpest paws, do so prick the matrix of their dam, that they are borne the sooner, and they never get the full strength; so it fareth with young men who hasten out of the University before they get gifts, and strength, wherefore young students are to be exhorted to stay at the University, until they get strength; and as the Lord bade his Disciples stay at jerusalem until the holy Ghost came down upon them, Luc. 24.49. So should they stay at the Universities until the Lord enable them with gifts: It is an unseemly thing to see young ones, ante lanuginem docere senes, et hodie Catechumenus, cras Episcopus, and how unsavoury a thing is it out of the mouth of a green youth to exhort people to fly from these lusts, whereunto they are most subject themselves; may not the people justly say to them, Physician heal thyself, and take out the beam, first, out of thine own eye. Quest. What time should a man enter into the Ministry? Answ. We cannot prescribe a certain time, for some are sooner gifted than others. Object. But Christ who disputed with the Doctors of the Law, when he was but twelve years of age, yet he entered not into his Ministry, until he was thirty years of age, therefore it may seem that none should be admitted before that time. Answ. Christ entered not into his Ministry until he was thirty years of age, according to the levitical Law, for it behoved him to fulfil all righteousness; this was not a moral precept, but a ceremonial, for it was changed. Numb 4 3. they entered to their full ministry at thirty; but Num. 8.24. he appointed them to enter at twenty and five, for the beginning of their ministry; but they entered not to their full ministry, until they were full thirty, and they served until they were fifty, but in Davias' time they began at twenty, 1 Chro. 23.24. The sons of Levi did the work of the service of the house of the Lord, from the age of twenty years and upward; and 2 Chron. 31.17. in Hezekiahs' days, and so in the days of Ezra, from twenty years old and upward, Ezra chap. 3. verse .. 8. Some may be ripe Almonds now when they are six and twenty, or eight and twenty, and some scarce when they are thirty; therefore, there cannot be a certain time determined when they shall enter, but this is left to the trial, and discretion of the Church; the determination of the Canon Law, who concludeth absolutely that they should be thirty before they enter, seemeth to judaize in this. The Levites when they entered on their ministry, they were thirty years before they entered, because their ministry was a laborious and a painful service, and therefore required full bodily strength, and so they gave up their ministry, when they were fifty; but the ministry now is not such a bodily service, and therefore requireth not such bodily strength now; the soldiers when they went to war were admitted, when they were but twenty years of age, but the Levites not until they were thirty, there is both strength and wisdom required in the wars, as Solomon saith, Prov. 24.6. strength in the soldiers; and wisdom in the governors; but in the Levites and Priests there was both wisdom and strength required, strength without wisdom before they be thirty, and wisdom without strength after they are fifty. So knowledge and sanctification are requisite in those who are to enter on this Holy calling; knowledge without sanctification is like wine that runs in a man's head, and makes him giddy, sanctification without knowledge turns into blind zeal, and therefore they are to be joined together in those who are Preachers, as strength, and wisdom was in the Priests. The Almonds rod brought forth buds and blossoms. The Lord taught Aaron by this, although he was weak, and old himself, yet his posterity should not fail; he was fourscore and six years of age now, yet to let him understand of a succession, he makes his rod to bud, and it continued in his posterity for sixty, and three Highpriests. The Priesthood was entailed to Levi, when they were chosen in the place of the first borne; and again, when they killed their brethren for the worshipping of the golden Calf, it was promised them anew again, and when Phinehas killed Zimri and Cozbi, the promise was renewed to him. What needed a new promise to be made to Phinehas of the Priesthood, seeing it was due to him by the Law, Quest. and by succession. This new promise secured him in the Priesthood, Answ. that he should outlive his father, and serve in the Priesthood himself. Nadab and Abihu were killed before their father died, again this promise assured him that it should continue in his famile. But the Priesthood was soon 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 son 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 four generations, the posterity of Phinehas wanted the Priesthood. Elies' posterity had it, de facto et non de jure, Ans. therefore it is to be marked what bad success most of them had in the Priesthood, Eli broke his neck, his son Phinehas was killed in the battle, Abiathar was put from the Priesthood, and his soon Ahimelech was slain by Doeg, and all this time when they wanted the Priesthood, the posterity of Elcazer fare surpassed the posterity of Ithamar, 1 Chron. 24.4. Again it was promised to Phinehas posterity conditionally, if they should walk in their father's ways. This promise of the Priesthood was not made so absolutely to Phinehas, but that Phinehas posterity for their sins might be deprived of it for a time, (even as the promise made to David that the Kingdom should continue with his posterity for ever, did not exclude the captivity of Babylon, and the overthrow of the kingdom for a time) yet by virtue 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 Elimine This rod brought forth Almonds without a root: the father's reason out of this place against the jews who will not believe that the Virgin could bear a son; why will ye believe this (say they) that Aaron's rod brought forth Almonds without a root, and cannot believe that a Virgin can bear a son? ye believe that Eva was created out of the side of Adam, and that Adam was created out of the dust, why may ye not believe this likewise, that God can create a child in the Womb of the Virgin? Ye believe that Sara an old withered stock, conceived by the power of God, and why ye will not believe this, that God by his power created the Child in the Womb of the Virgin? The tree blossomed, although it was withered. Hence we may gather that the withered tree, the Church of the jews, shall flourish again: a man looking with a natural eye upon that heap of dry bones, Ezek. 37. would never think that they should rise again, 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 jews to flourish again. Obj. But ye will say that Christ cursed the figtree, which represented the Church of the jews, and said, Never fruit grow upon thee henceforth, Mat. 21.19. Then it may seem, that this tree shall never flourish again. Answ. That figtree that was accursed by Christ, never to bear fruit again, represented the jews who lived then, and those who shall live till the conversion of the jews; but when the wrath of God is come upon them to the full, as the Apostle speaks, than the Lord shall call them, and their rod shall flourish again. Quest. Whether kept this rod still the buds, blossoms 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 blossoms, and Almonds, it testified the more vively against them, and as the Manna lasted so many hundreth years in the golden pot, so did this rod keep the blossoms and Almonds. When Aaron's 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 do good in that holy Calling: these Agrippa who were borne with their feet foremost, it was a bad token of their evil government to follow, as it fell out in Herod Agrippa, who was a very bad Governor: 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 privileges of the first borne under the Law, and what he was bound to do 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 denied the Resurrection, and they reason with Christ ab absurdo, if there were a Resurrection, than this absurdity would follow, that seven men should have one wife at the Resurrection, but this is absurd; therefore, etc. and thus they go about to ground upon Moses Law; For Moses commanded in the Law, that if a man dye without seed, than 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 died without children, his brother married his wife, and he died without children also; and seven brethren had her to wife, Whose wife then shall she be in the Resurrection? Our Lord answereth, that they err, 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 denied the Resurrection, put this question to Christ. He that denyeth the immortality of the soul, cannot hold one sound point in Religion, the Sadduces denied the immortality of the soul, they held the soul to be like Quickesilver which made the body to stir, 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 soul be not an immortal substance, the body cannot be joined to it again, for the weal of the body dependeth upon the soul's immortality, they held the soul to be mortal, 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 profess ourselves to be Christians, say the Creed, and repeat this Article often, I believe the resurruction of the body, but yet if we will look to the lives of most part of men, we shall hear than say no other thing, but that which the Sadduces and Epicures said, 1 Cor. 15.32. Let us eat, let us drink, for to morrow we shall dye, that is, be quite extinguished in soul and body, as if there were no more of us after our death, than beasts when they are knocked on the head; when the Pharises reasoned with the Sadduces, they said unto them, Why study ye to keep the Law, seeing ye believe not the immortality of the soul? they answered, That it might be well with them in this life: we profess the immortality of the soul, why study we not then to keep the Law, that it may go well with us in the time to come? Augustine said, if he were persuaded that the soul were mortal, then of all religions he would choose to be the Epicure or Sadduce; but seeing the soul is an immortal substance; Let us detest these bruit beasts who imagine that death is the end both of soul and body; the soul liveth for ever, than the body must live for ever either in weal or woe; Let us study therefore to feed the soul with that immortal food of the Word of God, and not say with the rich man in the Gospel, Luc. 12.19. Soul, thou hast enough, if we would have that happy conjunction betwixt the soul, and the body again. Moses said, if a man die having no children. Quest. The question may be asked here how Moses could command such a thing; for incest is condemned in the moral law, and forbidden in the seventh Commandment. Ans. We must distinguish betwixt these laws which are moral positive laws, and those which are divine positive laws. Morale positivum, divinu● positivum. Moral positive laws are such as the very light of nature commandeth. Divine positive are those which are accessary commandments added to the first. Example, this is a moral positive law, that a man should not lie with his mother, nor with his mother in law, for this is a fornication, that is not named amongst the Gentiles. 1 Cor. 5.1. And it was for this sort of incest that the Canaanites were cast out of Canaan. So this is primarium jus naturae, or morale positivum, that a man should not lie with his daughter, nor his daughter's daughter, descendendo descending downward: but this again is divinum positivum, or secundarium jus naturae, in the collateral line, that a man should not lie with his sister or his brother's wife; No marriage in the collateral line was forbidden at the first, by the law of nature, or moral positive law; but it was forbidden afterwards by the divine positive law, Levit. 18.16. When Lot lay with his daughters, this was incest in the highest degree, because it was contrary to Ius naturale, the moral positive law; but when Amram married jochabed [Dodatho] his fathers sister, Exod. 6, 20, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita. It should not be translated Patrue●is, cozin-german, but his father's sister, see Num. 26.59. This was not against the moral positive, or natural part of the law, because it was not in the right line, but in the collateral, although in the nearest degree it was against the divine positive law; and that the Church might be replenished with people, God over-saw this sort of marriage at the first, but God doth more here, he commanded the brother to raise up seed to his brother. First, This Commandment was not against the moral positive Law. this is not contra primarium jus naturae, because it was not in the right line. Secondly, it is an exception from secundarium ius naturae, for when God commanded to do this, he willed them not to do this to satisfy lust (for that were against primarium jus naturae, the moral positive law) but only that the elder brother might be a type of jesus CHRIST, who should never want a seed in the Church. If he die having no children. In the original it is, having no seed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated sons here, for daughters succeeded likewise to the inheritance when the fathers had no sons, therefore it should be translated, haeving no children, The women raised up seed to their parents. which comprehends both the males and females, the women raised up seed to their parents as well as the males, marrying within their own tribe, therefore that saying in the Talmud was not true, qui masculam prolem non habuit, etsi filias habuerit plurimas, in eo genus est consummatum. His brother shall marry his wife, and raise up seed to him. What brother had this privilege? The eldest brother was bound to raise up seed. only he that was the eldest brother, and therefore, Deut. 25.5. If brethren dwell together, and one of them dye, one of them, Numerus Cardinali● pro ordinali. that is, the eldest of them, Gen. 1.5. and the evening, and the morning were one day, that is, the first day, this is, cardinalis numeru● pro ordinali, if the third brother had raised up seed to the second brother, than it had been incest. He that was the first borne in Israel, What things the first borne did to the rest. he was bound to do three things to his brethren & kinsmen, first he was bound to revenge his blood, their was vindex sanguinis. Secondly, he was Goel, and redeemed the mortgaged lands of his near kinsman, and thirdly, it was he that delivered him out of prison; all these three he was bound to do to him, jure propinquitatis, because he was his nearest kinsman. What things due to the eldest brother. There were three things again which were due to him; First, he had a double portion of his father's goods: Secondly, he had the whole inheritance; and thirdly, if he died without children, his brother was to raise up seed unto him. Christ our Goel revengeth our blood upon his enemies. Now let us apply these to Christ; First, Christ is our Goel or vindex sanguinis, the revenger of our blood upon that red Dragon who thirsteth for the blood of man, and upon all the enemies who thirst for the blood of his children; the revenger of blood or Goel. Deut. 19.6. when he pursued the killer, his heart waxed hot in the pursuit; jesus Christ our Goel, when he doth see the blood of the Saints shed, his heart waxeth hot, and he furbisheth the sword, to make it drunk with the blood of his enemies, jere. 51.35. The violence done to me, to my flesh, be upon thee Babylon, shall Zion say, and my blood be upon the Chaldeans, shall jerusalem say; now mark what is said in the chapter preceding, jere. 30.50. How tears are said to offend. Thy Goel or redeemer is strong, and I will plead thy cause. See how the revenger of the blood makes Babylon, and Chaldea answer for all: job saith, Cap. 17. My tears ascend before the Lord, Tears naturally descend, but as the Sun draws up the exhalations, and they fall down again; so the wrongs that are done to the Saints, they come up before their Goel, and then fall down again upon the enemy's heads, they shall answer for all the blood shed from Abel to Zachary, and all this innocent blood which is shed now, the Lord will require it at their hand. Secondly, he redeemed the mortgaged land. Ruth. 4.4. and jer. 32.7. when Hanameel the son of Shallum, had mortgaged his field that was in Anathoth, the right of redemption belonged to jeremiah, as being cousin german to Hanameel. We have mortgaged the Inheritance of heaven, but jesus Christ who is flesh of our flesh, and bone of our bones, hath redeemed it to us again. The third thing which the Goel did to his kinsman, The Goel redeemed his kinsman out of prison. he redeemed him out of prison; so we being condemned to everlasting prison, Zach. 9.11. our Goel hath redeemed us. It may be asked why our Goel should give any price for our redemption, Quest. seeing we were sold freely without any money, Esay 50.1. for according to the Law of Redemption, the Redeemer should pay no more than was paid. The devil, death, Answ. How we are said to be redeemed freely. and sinne our enemies to whom we were slaves, gave nothing for us, they held us as tyrants and unjust possessors, wherefore when we were redeemed without money, we were redeemed freely, both in respect of ourselves who paid nothing, and also in respect of the Devil, Sin, and Death, we are redeemed freely, for nothing was paid to them, because they gave nothing for us; but because we are sold from the Lord, who was our right owner, the price behoved to be paid to him, and so 1 Pet. 1.18. We are not redeemed with corruptible gold or silver, but with his precious blood. He that is our Redeemer then, first, he is our near kinsman, and hath privilege to redeem us; next, he hath taken the prey from the unjust possessor; thirdly, he paid no ransom to him. Lastly, the ransom that our Goel paid for our Redemption was his own blood, Sanguis est redemptionis jus & redemptionis pretium, It is both the right of redemption, and the price of redemption, Ephes. 1.7. In whom we have redemption through his blood. Thou that art redeemed, rejoice in thy liberty; secondly, take not that yoke of servitude again upon thee; thirdly, show thyself a servant of obedience to righteousness. The privileges which the first borne had done to him, were three; first, he had the double portion of his father's goods; and secondly, all the inheritance; and thirdly, his brother was bound to raise up seed to him. So jesus Christ our eldest brother hath gifts above his brethren, and anointed above his fellows; therefore the whole inheritance belongeth unto him; but this is the difference betwixt our eldest brother, and other elder brethren; The difference betwixt Christ and other elder brothers. here the eldest brother getteth all the inheritance, and the rest are excluded; but our eldest brother jesus Christ secludes not us from the inheritance, but makes us coheirs with himself, Rom. 8. We use to say of our friends, that we can see them need but we will not see them bleed, but jesus Christ our nearest kinsman, he will neither see us need, nor bleed, but revenges our blood, and prepareth a kingdom for us. The second thing which was done to the eldest brother, was this, if he died without children, than his brother was bound to raise up seed to him, and the children which his brother begot, were not called his children, but his eldest brothers, Ruth 4. and if he refused to do this duty to his eldest brother, than they spat in his face, and pulled off his shoe, and he was called discalceatus in Israele, that is, lost his possession in Israel. Now let us come to the application of this ceremony, who is the eldest brother here? Christ, who are the second brothers that are bound to raise up seed unto him? the Preachers. Christ shall never want a seed in his Church till the World's end, Psal. 72.5. Christ shall never want a seed in the Church. They shall fear thee as long as the sun, and the moon endureth, throughout all generations. Secondly, CHRIST promiseth to be with his Church to the end of the world, than this seed shall endure to the end of the world. Thirdly, the covenant made with this seed shall endure for ever, Hos 2.19. Therefore this seed must endure for ever. Fourthly, the seals of the covenant and the people within the covenant must endure for ever, 1 Cor. 11.26. Ye show the Lords death till he come again. Fiftly, see what an express promise our eldest brother hath, that he shall never want a seed, Psal. 72.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiabitur nomen eius vel sobole scet nomen eius. [ijnnon] filiabitur nomen ejus, the Seventy transleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, permanebit, he shall not want a posterity to continue his name for ever; when Rezin King of Syria, and Pekah King of Israel came against jerusalem to besiege it, Esay. 7, Achaz trembled and feared exceedingly, that the two Kings should sack the City and waste all; but what doth the Lord to confirm Achaz? he causeth Esay the Prophet to bring forth his young son in his hand, Shear-jashub, which signified, the rest shall return, and that there shall be a remnant seed left still in juda, Esay. 1.9. Who shall be saved in the midst of all their desolations, 2 Chro. 28. so when we see the Church like to be made havoc of let us look up to God the Father, bringing out his Son jesus Christ, Shear-jashub, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reliquum revertetur. to confirm us against the strength and power of the great Kings of the world, Pekah and Rezin; that there shall always be a seed, and a remnant left, for the Lord, and that the gates of hell shall not prevail against his Church: when Ere was dead, Onan was bound to raise up seed unto him, and when Onan refused, than Shelah was bound to perform this duty, so there shall be some still to perform this duty to their elder Brother Christ. The second brother raised up seed to the eldest brother, but the children were called the eldest brothers children. A Minister should not seek his own praise. Hence we learn; that a faithful pastor should not seek his own praise but the honour of his eldest Brother Christ; if he seek his own praise, than he begetteth but children to himself; when joab besieged Rabath, and was ready to take it, he sent unto David, saying, come thou and take it, lest the victory be attributed to me; so should all faithful Preachers be exceeding careful, that whatsoever they do, the praise may belong to their elder brother; Preachers are but the Bridegroom's friends, they should not sue for themselves but for the Bridegroom: when Samson sent one to be spokesman for a wife to him, judg. 14. ●0. this spokesman took the woman to himself; he is not a faithful spokesman that sues for himself, the Preachers are but the children of the wedding, or the Bridgroomes' friends, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that should be our highest credit. 2 Cor. 4.5. I do not preach myself, but the Lord jesus, and myself your servant for his sake; and let us be content with john the Baptist to decrease, that Christ may increase, and labour to exalt wisdom, and she will exalt thee, Prov. 4.8. the only way for a Minister to get credit, is to seek the credit of his Master; but there are too many like the Pharises, who did all that they might be seen of men, and in effect they say as jehu said, come and see how zealous I am for the Lord of hosts, 2 King. 10.16. where a man might see as it were through a hole of his coat, pride peeping out, and he seeking his own praise, and not the Lords honour. Let us not be like Onan who knowing that the seed should not be his, refused to raise it up to his eldest brother. If the second brother raised not up seed to his eldest brother, than they spit in his face. The greatest credit to a Preacher is to beget children to his eldest brother, the Lord jesus Christ, this was Paul's glory, this shall be their Crown and glory in the day of the Lord; the Lord likes not these barren Eunuches in the Church who beget not children unto him. It was a great credit for Abdon, jud. 12.14. To have forty sons, and thirty Nephews, that road on threescore and ten Ass-colts, but what credit shall it be for a Preacher to have so many sons, and daughters begotten to the Lord riding in Chariotes of triumph to Glory? when they can say, behold me, And the Children which the Lord hath given me, Esay. 8.18. When a Preacher hath begotten many sons to himself, and built up his own house, this shall never be reckoned upon his score; but what children hast thou begotten unto me, will the Lord say; as Arrows are in the hand of a mighty man, so are the children to the fathers, Happy is the man that hath his quiver full of them, they shall not be ashamed, but plead with the enemies in the gate. Psal. 127.5. The Lord objected to the jews by Haggai. Cap. 1.4. Is it time for you, to dwell in your seiled houses, and this house lie waste? So the Lord may justly object to many of us that we build our own houses, but suffer the house of the Lord to lie waste, it was an opprobry in Israel, when a man or a woman wanted children, scribe hunc sine liberis, jere. 22.30. and therefore they said when they had children, deus abstulit opprob●ium meum. Luc. 1.25. The Lord hath taken away my opprobry; the Lord take away that opprobry and shame from the ministry, that they stand not up as barren and unfruitful Eunuches in the day of the Lord. How shall we judge, who is a profitable Preacher? Quest. Ans. Not by the event, but by his diligence: Esay was a good Preacher, and yet his ministry for the most part was to make fat the hearts of the people; and he said, I have spent my strength in vain, Esay 49, 4. so jere. 6.25. Cura officij. eventu●. was an excellent Preacher; yet he said, The bellowes are burnt, the Lead is consumed & the Founder mel●eth in vain, & Christ himself converted not so many as Peter did; There is cura officij, and cura eventus, we must measure a faithful Pastor, How the faithfulness of a Preacher is to be measured. per curam of ficij, and not eventus: his cura officij, is this, nosce statum gregis tui. Prov. 27.23. To know his sheep by their names, joh. 10. Secondly, to feed them diligen lie, to go out and in before them, to lead them to the wholesome pastures, & to sow his seed faithfully and then he may lie down and sleep, and then it grows up day and night, and he cannot tell; this cura eventus belongs not to him. Lastly, he should be grieved when he sees the people hard hearted, and will not be converted. Three sorts of Preachers. There are three sorts of Preachers; First, those who give a good account of good sheep, who can say with Esay. 8.18. Here am I, and the children that thou hast given me. Secondly, those who give a good account of bad sheep, he is free of their blood, curavimus Babylonem, & noluit sanari, jere. 51.9. this faithful Preacher shall not want his reward with God, although he hath not converted many, and Augustine shows the matter by this comparison; two men come into a Barber's shop to be washed, a Blackamoor and another man, the Barber washes the other man and makes him whiter, he washes the Blackamoor and makes him blacker, yet the Barber will be paid for both, because he hath taken equal pains upon both; so shall the good Preacher get his reward, although he make not the Blackamoor look the whiter. A Minister shall not be like jacob in the day of his reckoning, for jacob made good to Laban, that which was torn by the wild beasts, Gen. 31.39. but a Minister shall not make good that which is lost, if it be not lost thorough his negligence, it shall suffice if he can show the skin and the mark to the Lord, and if he have sustained the heat of the day, and the cold of the night, as jacob did, that is all that the Lord requires from him. The third sort is he that gives a bad account of bad sheep, when the sheep perisheth, through his negligence; then the Lord shall require their blood at his hands. Whether should a Minister be grieved, Quest. when he seethe his Ministry unprofitable amongst a people, and that his Ministry is like to be the favour of death unto them. No question he should be grieved; Answ. jeremy wished that his head might be a fountain of tears, jer 9.1. That he might weep for that people, and Christ himself wept over jerusalem, Mat. 23.37. But Christ himself (ye will say) gave thankes to God his Father, Obj. That he had hid these things from the wise of the world, and revealed them unto babes, Matth. 11.23. and the Angel sang praise, when Esay made fat the hearts of the people, Esay 6. Christ is considered two ways; first, Answ. as he was the Minister of Circumcision; secondly, as Mediator; Christ, as he was the Minister of Circumcision, Christ considered as the Minist r o● circumcision and as Mediator. and sent to teach the jews; no doubt it was a great grief to him when he saw them hardhearted, that they would not believe; but again, if ye will consider him as Mediator, looking up to God's wisdom and decree, he giveth God praise for passing by some, and choosing others; Paul looking to his charge, he wished the jews to be saved, but when he looketh up to Gods will, in a second consideration, than his preaching was to make fat the hearts of that people, as was the preaching of Esay, he resteth in this; and he rejoiceth that God is glorified. Simile. Although the spheres have their own motions in particular, yet they all follow the motion of the first mover: So although Christ and Paul be sorry at the first for the hardness of the jews hearts, yet they must follow the motion of the first mover, God himself, and rejoice when he is glorified. T●● Angels are not ordains to be ministering ●pir●ts to the wicked. The Angels sing praise to God for the hardening of the hearts of the wicked, and they are not sad for that; the reason of this is, because they are not ordained to be ministering spirits to such, and therefore it was no grief to them, to see them condemned, they rejoice to see the godly converted, because they are committed to their charge; but Ministers have both the good and the bad in their charge, and therefore at the first cannot be but grieved that they should miscarry, as Samuel mourned for Saul, 1 Sam. 15.35. The travel of the Minister is not always lost. But we are to mark, if a Preacher be faithful, and painful in his calling, although his Ministry be not effectual to the conversion of all, yet it shall always serve to the conversion of some. Esaias ministry was to make the hearts of that people fat, yet there was a remnant seed left unto him, Esay 1.9. If he refused to raise up seed to his brother, than the woman spit in his face. Great shame to unprofitable Ministers. Great shall be the shame and confusion that shall befall unprofitable and wicked Ministers in the day of the Lord, who refused to raise up seed to their eldest brother; Mark but the circumstances of spitting in the face, and ye shall see how great a disgrace it was. First, we use to spit upon a dog, and not upon a man; Secondly, Num. 12.4. the Lord saith, If her father had spit upon her face, would she not have been ashamed for seven days? Where the Lord compareth Miriams' leprosy to a father spitting upon his child; so the Lord spit, as it were, Spitting in the face a great disgrace. upon Miriam when he struck her with leprosy; and Onkelos paraphraseth it, Si increpando increpasset eam pater ejus: The woman the weaker Sex did spit here in the man's face, but what a shame is it for a child to have his father to spit upon him? Thirdly, the place aggravates the shame, it was in the public meeting, in the gates of the City, it was a great matter to be praised in the gates of the City, Prov. 30.23. The husband when he was well apparelled, sitting among the Elders in the gates of the City, than his wife is praised, this was her greatest credit; so it was the greatest credit of the Father, when he had store of children, than he was not ashamed to plead with his enemies in the gates of the City, Psal. 137. therefore to be put to public shame and disgrace in that place, what shame and confusion would that breed. Lastly, that she should spit in his face, the face is the most excellent place in the body, & the most honourable, and not a part of dishonour. The Apostle Paul saith, If a man smite you in the face, 2 Cor. 11.20. If it was a greater shame to be smitten in the face, than any other part of the body, than it is a greater shame to be spit upon the face, than any other part of the body; Great shame to have the father spit in their faces. and if it was such a shame in Israel for a woman to spit in a man's face in their solemn and public meetings, what shame shall it be for Preachers, if the Lord spit in their faces in the sight of Christ and his Angels; and if it was a shame to the daughter when the father did spit in her face, what shame shall it be, if the Lord, who is the father of all, and of whom all fatherhood is called, Eph. 3.5. if he spit in the face of those who are negligent in their Callings; if she was separated out of her father's sight, for seven days, what is it to be separated out of his sight for ever? There is no argument more forcible to move an unregenerate man to abstain from sin, Shame a bridle to an unregenerate man. than shame: what saith Tamar to Amnon? 1 Sam. 13.13. And I, whither shall I cause my shame to go? and as for thee, thou shall be counted as one of the fools in Israel. Saul had rather kill himself than fall into the hands of the Philistines, and abide that shame. 1 Sam. 31. When such do hear the faithful Pastors praised in the gates of the City, what grief will this breed to them? and when they see those who have converted others shine like stars in the firmament, Dan. 22.3. And themselves like dark, and black clouds, jude. 12. What shame shall this be to them? The natural brother who refused to raise up seed to his eldest brother, than the woman who complained did spit in his face, but if he was a Cousin German or another kinsman, they did not spit in his face, because he had not such a near interest, as the natural brother had to raise up seed; yet the holy Ghost, Ruth 4.1. doth not express his name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but calleth him, Pelone all moni, which implieth some disgrace, the Lord would not name him here by his name as he did Boaz. Onan was killed because he refused to raise up seed to his brother Ere; this Ere was a wicked man, yet because Onan refused to raise up seed to him, the Lord killed him. What will he do then to those who refuse to raise up seed to their elder Brother jesus Christ; who is holy, blameless, and worthy of all honour? The putting on of the shoe a sign of possession. They pulled off his shoe, this was a sign that he lost his inheritance, for when they took possession of the land, they put a shoe upon their foot, and when they lost their inheritance, the shoe was pulled off their foot. The principal and chief regard that a man should have, is that he lose not his inheritance; a man in Israel for necessity sometimes mortgaged his inheritance, and sometimes by violence put from his inheritance, and sometimes through negligence, and slothfulness did suffer briers and thorns to grow up in his inheritance, but unless he had been a runagate like Esau, he never sold his inheritance: look what regard jeremiah had to that little piece of ground in Anathoth which he redeemed from Hanameel his Uncle's son, What care jeremiah had of his inheritance. to secure himself in that inheritance, jere. 32. First he bought the field, than he weighed the silver, and gave seventeen shekels for it, than he subscribed the evidence and sealed it, and he took witnesses, and took the double of the evidence of the purchase, both that which was sealed according to the Law and custom, and that which was open; than he gave the evidence of the purchase unto Baruch, the son of Nerijah in the sight of Hanameel his uncle's son, and last he bids take these evidences, and put then in an earthen vessel, that they might continue there for many days; had jeremiah such a care for so small an inheritance? a little plat of ground in Anathoth, that cost but seventeen shekels, that he would have the evidence subscribed and sealed before faithful witnesses, and to have them safely laid up till the people's return out of the captivity? shall not we then be careful of that great inheritance which is not purchased with gold nor silver, 1 Pet. 1. to have the evidence of it sealed, subscribed, and laid up safely in our hearts? Esau was a profane man and a fornicator, Heb. 12.16. He sold his birth right for a mess of pottage, if Preachers be profane and vile men like Esau, they will set their inheritance at a light reckoning, but if they be the children of grace, they will esteem much of it, as Naboth did of his Vineyard: it is the inheritance that our father hath prepared, and his son dear purchased for us, and therefore we should esteem highly of it, and beware to lose this inheritance that was bought with such a price, left if we lose it, the shoe be pulled off our feet, and we be called discalceati in Israele. Now come to Christ's answer to the Sadduces objection. Ye err not knowing the Scriptures, nor the power of God, for in the Resurrection men neither marry, nor give in marriage, but are like the Angels of God. They err not knowing the Scriptures, nor the power of God, that is, the power of God manifested, and set forth in the Scriptures, the Scriptures teach us that God by his power shall raise these mortal bodies to immortality, and that then we shall be like to the Angels in glory; and all these natural bonds and societies amongst men and women shall cease, as to marry, and give in marriage, etc. Ye err not knowing the Scriptures. All error proceedeth from ignorance of the Scriptures, therefore Christ biddeth the jews, search the Scriptures, joh. 5.39. and the holy Scriptures are able to make us wise unto salvation, 2 Tim. 3.15. We shall never under stand the truth but out of the Scriptures; the Church of Rome are most injurious to the Laickes forbidding them to read the Scriptures, what mervaill is it that they be led into all errors, when they want this light of the Scriptures to direct them; The Church of Rome like a Pirate. she may be justly compared to a Pirate; a Pirate when he takes a poor Bark what doth he? First, he taketh the compass from her. Secondly, the sails, and thirdly, the Anchor, what becomes of the poor Bark then? she is cast away upon the Rocks; so the Church of Rome first taketh from the people the compass that is the Word of God; Secondly, she taketh from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (a speech borrowed from a full sail) forbidding the people assurance of faith, they teach them that they should have a moral persuasion of the remission of their sins, to hope well that they shall be saved, but they say it is presumption to be certainly persuaded of the remission of their sins; and thus they take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the full sail from the people: now when assurance of faith, The miserable estate of those who live in Popery. the full sail is gone, then hope the Anchor (as the Apostle calleth it, Heb. 6.19.) must be lost also; ye see then the necessity of searching the Scriptures; and if we would be free of error we must study to know them, and lamentable is their estate, who live in popery, exposed to all danger, because they have not the use of the holy Scriptures. Nor the power of God, Twofold power in God. There is a twofold power in God, first his absolute power. Secondly, his limited power; his absolute power is this, when he can do any that implieth not a contradiction, for that were impotency in God; his limitate power is this, when his will limitateth his power, and his other attributes: God by his absolute power could have destroyed Sodom before Lot came out of it, but by his limited power, he could not, Gen. 19.22. God may do many things by his absolute power which he cannot do by his limited power. because it made more for the glory of God, that Lot should be saved, then destroyed with the Sodomites; so God by his absolute power might cast away Peter, but by his limited power, he cannot, because it makes more for his mercy to save Peter, then to destroy him. Christ by his absolute power could have wrought miracles in Nazareth, but by his limited power he could not, because it made more for his glory, not to work any amongst that unbelieving people, Mark 6, 5. So Christ by his absolute power could have prayed for so many millions of Angels to have delivered him; but by his limited power he could not, because it made more for the glory of his Father, that he should die for the redeeming of his Church, then that he should escape the cursed death of the Cross; here Christ speaks of that limited power of God, and not of his absolute power. Ye err not knowing the Scriptures, nor the power of God. We should know God's power out of the Scriptures. We must learn to know the power of God, only out of the Scriptures, that power which is attributed to God, and not found in the Scriptures, is not to be counted God's power: there is a question betwixt us and the Church of Rome, whether the body of Christ can be both in Heaven, and in the Sacrament at once, they allege the power of God for them, because God by his power can make this body to be really in the Sacrament; but we reply unto them, that they err not knowing the Scriptures and the power of God; if they could demonstrate to us out of the Scriptures this power, than we would believe them; but the Scripture saith, that jesus Christ's body is in the heavens, and must be contained there till he come to judgement, Acts 3.21. Whom the heavens must receive until the times of the restitution of all things. And therefore this power is but an imaginary power, contrary to the Scriptures of God. We shall be like the Angels of God, who neither marry nor give in marriage. There is a good axiom in the Schools, that relata extra usum non sunt relata, relations out of their use, are no relations; a Landmark, so long as it stands in the field, distinguishing one man's land from another, it is in the relation but taken out of that place, that relation ceaseth; the bread in the Sacrament is holy bread, so long as it is in the use, but out of this holy use it becometh common bread again; those things that were eaten in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Idols chapel, were idolatrous in state there, and might not be eaten; but when they were sold in the Shambles, they were extra usum, and Paul allowed then to eat of them: so here the woman is the wife to the husband in this life, but in the life to come, this relation ceaseth, And we shall be like the Angels of God, who neither marry nor give in marriage. We shall be like the Angels of God. Our condition in the life to come, shall be perfect. Mark the perfection of our condition and estate in the life to come, above our estate and condition here; our estate and condition here is twofold; either our estate after our fall, or our estate in innocency, we stand in need of many things after our fall, that we needed not before our fall; after our fall we have need of to cover us, of Physic to cure us, of sleep and rest to refresh our wearied bodies, and a thousand such; before the fall we had need of meat, and we had need of marriage, for man was not to live in Innocency here for ever, and therefore had need of children to succeed him to continue his generation; but in the life to come we shall stand in need of none of these things, whereof we stood in need, either in our first estate in innocency, or after the fall. This Doctrine serveth to reproove Turks, jews, Chiliasts, Epicures, and such as imagine the life to come, to be after the condition and estate of this life, that men shall be there in pleasant Gardens, have great Feasts, wear gorgeous apparel, by imagining no higher of heavenly things and estate in the life to come, than of earthly things below here, like unto little children, the highest things that they can imagine of, are sweetnesses, or those things which delight the taste, but we must have transcendent thoughts, when we think of heaven, those things which the eye never saw, the ear never heard, nor entered into the heart of man, are laid up for his children in the life to come, 1 Cor. 2.9. there our meat and our drink shall be, to do the will of our God; we shall not stand in need of marriage there, because we shall continue for ever. In this life marriage is necessary to continue our kind, because we are mortal here, we live in our m●●●ers b●lly, We have three mansions. this is our first mansion; we live in the world, this is our second mansion; and we live in heaven, that is our third mansion. If it were possible that a child could imagine or think any thing in his mother's belly, and should conceive the estate of the perfectest man upon earth, when he is lying in his mother's belly, wallowing in his blood, breathing by the Navel, were not this a false and a base imagination? a thousand times greater difference is there betwixt our estate here, and our condition in the life to come; therefore to measure the life to come by our condition here, is great folly. We shall be like the Angels of God. Great difference betwixt our condition in this life, and our estate in the life to come. Here the jesuites fall into the commendation of single life, that it is Angelical; but they distinguish not our condition in this life, and our estate in the life to come; this single life shall make us like the Angels, but in this life it makes us not to resemble the Angels, for men here marry and give in marriage, they marry here for the continuance of their kind, which they need not in the life to come; they marry here for the avoiding of Lust, and fornication; but in the life to come, they shall not be subject to this; and therefore need no marriage. We shall be like the Angels of God. How the Angels are describe●, cap. 1. The creatures which are most perfect, are the Angels, and the perfection of man is to imitate them; the Angels are described by the Prophet, Ezek. c. 1 with the face of a man, with the Crest of a Lion, with the wings of the Eagle, and the foot of the Ox. First, with the face of a man, to signify their understanding, for of all visible creatures man is the most understanding. Secondly, they are described with the Crest of a Lion for their strength. Thirdly, with the wings of the Eagle for their swiftness; and lastly with the foot of the Ox, for their obedience; would ye then describe an Angel? He is a creature most wise, most strong, An Angel, what? most swift and nimble, and most obedient, and ye have the proof of this, first of their wisdom; the woman of Tekoah said to David, And my Lord is wise, according to the wisdom of an Angel of God, 2 Sam. 14.26. And for their strength, ye see how one Angel killed an hundreth fourscore, and five thousand in one night in Senacheribs host, 2 King. 19.35. and for their swiftness ye have example in the Angel, who in one night killed all the first borne in Egypt. Exod. 12.29. and for their obedience, they are so ready to obey the Lord, that they are made a pattern and example to us, Matth. 6.10. Thy will be done in earth, as it is in heaven, We should do his will upon earth as they do if in the heavens, that is, most willingly. And now to make use of this for the Ministry, the Ministers are called the Angels of the Lord, Reve. 3. because they should resemble most the Angels. First, The Angels behold the Face of God continually, Matth. 18, 10. and they desire with stretched out necks to behold the mystery of the incarnation, 1 Pet. 1.12, If they desire to see the face of God in his Word as the Angels do see his face in glory, and have an earnest desire to understand the mysteries of salvation, than they are like the Angels, and may be called Angels. Secondly, they are the Angels of God, because they carry the message of the Lord, and therefore they should speak nothing, but the Lord's message unto the people, Hag. 1.13. Then spoke Haggai the Lord's messenger in the Lord's message unto the people. Thirdly, The good Angels keep the Saints in all their ways, Psal. 91.12. For he shall give his Angels charge over thee, to keep thee in all thy ways, lest thou dash thy foot against a stone. So should Ministers keep the people committed to their charge; they should beware to cast in offences, either by erroneous Doctrine, or scandalons living to offend the weak, that they dash not their foot against them. Fourthly, The Angels do separate the good fish from the bad, And sever the wicked from amongst the just, Matth. 13.49. So should Ministers strive to separate notorious vile sinners from amongst the righteous and then they shall resemble the Angels, yea they shall become the Lords mouth in so doing. jere. 15.19. If thou take forth the precious from the vile, thou shalt be as my mouth. Of Satan's accusation of Joshua the Highpriest. Zach. 3.1. And he shown me joshua the Highpriest standing before the Angel of the Lord, and Satan standing at his right hand to resist him, etc. IN this Chapter are set down the benefits which God bestowed upon his Church, after she returned from the captivity; and first what he did for joshua the Highpriest, as a type, to Vers. 8. Secondly, what he did for the Church, in the three last verses. In the type again these things are to be considered; First, how Christ our Advocate taketh the defence of joshua against Satan, Vers. 2, and then how he pardoneth him of his sins, and sanctifieth him, vers. 3.4.5. and lastly, the promise which Christ, the Angel of the covenant, maketh unto him, if he walk in his ways, Vers. 6.7.8. The accuser is Satan, the accused is joshua, and the defender is Christ. Satan, the accuser is described by his name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan, Adversarius saluti hominum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversari, odio ●●bere. he is called Satan, that is, qui intestino odio prosequitur, who hath a deadly hatred against the sons of men; the place where he stood when he accused, was at Ioshua's right hand, for it was the manner of the accusers amongst the jews, to stand at the right hand of the party accused, when they did accuse, Psal. 109.6. The accuser stood at the right hand of the party accused. Let Satan stand at his right hand and when he shall be judged, let him be condemned. The thing which he accused him of was because he stood in filthy apparel before the Lord. The opinion of Hierome concerning joshua. Hierome is of this mind, that joshua the Highpriest married a strange woman contrary to the Commandment of the Lord, as the rest of the jews did, Ezr. 10.18. And he holdeth that Satan did accuse him justly here, because he had married a stranger as well as the rest, but we are rather to incline to jonathan the Paraphrast in this, who Paraphraseth it thus, Filios habebat qui duxerant uxores non convenientes sacerdotio, hoc est, alienigenas, ipse vero non corripiebat eos, that is, he had sons who married wives who were not lawful for the Priests to marry, and yet he reproved not them, this may seem rather to be the cause for which he was blamed, as we may see, Ezr. 10.18. And amongst the sons of the Priests, there were some that had taken strange wives, namely of the sons of joshua the son of jozedek, and it was for this that his priestly Garments were stained. And he shown me joshua. Four things are to be considered in this name joshua. First, that joshua was called Hoshea, and Moses changed this name, and called him jehoshua, and the Greeks' called him jesus. Act. 7.45. The opinion of the jews concerning the change of Ioshua's name. The jews say that the letter [jod] י was taken from the name jehova, and was put to Hoshea, and then he was called joshua, as the letter [he] ה was taken from jehova, and put to Abram, and then he was called Abraham, but if this their observation were true, than it should follow, that when the Lord took the letter [jod] י from a name, that it should be for the disgrace of the person, as Sarai, the Lord changed her name, and called her Sarah; this change was for the credit of Sarah, and yet [jod] י was taken from it, before she was, my princess, but now she is a princess simply; when David's incestuous son Amnon was called Amminon. 2 Sam. 13.2. Was the letter [jod] added for his credit? No, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reason why this name was changed was this, to signify the authority which the Lord had over him; for the imposition of new names signifieth authority in him that imposeth, as Ioseph's name was changed by the King of Egypt, and he was called Zaphnath-paaneah, To impose or change a name, a sign of authority. Gen. 41.45. So Eliacim's name was changed by Pharaoh Neco, & he was called jehojakim, so Ananias, Misael, and Hazarias their names were changed in Babel, so Simon's name was changed into Peter; jacobs' name was changed into Israel; So this name Hoshea was changed into joshua, Num. 13.16. and Revel. 2.17. To him that over cometh I will give a new name. Secondly, Moses gave him this name by the Spirit of God, either foreseeing that he should be his successor, and save the people from their enemies the Canaanites, or praying for him that the Lord would save him from the wicked spies as Salo. jarchi saith. Thirdly, the Seventy translate this name joshua always jesus. Whether may this name jesus be given to any in the Church now, as Colos. 4.11. Quest. Salute jesus which is called justus. This name joshua contracted into jesus by the Greeks, Answ. was an usual name amongst the jews; but now when it is appropriated to jesus, none may be called jesus but Christ himself; for he both preserveth alive and giveth life: the Hebrews take vivificare, vel in vita conservare, vel vitae restituere, Num. 22.33. so Num. 31.15. Num vivificastis omnem foeminam have ye kept the women alive; so Luc. 13.34. joshua might have done this; but vivificare is vitae restituare, to restore to life again, and this joshua could not do, but jesus who quickeneth the dead, and restoreth them to life again. 1 Cor. 15.22. And Satan standing at his right hand. The right hand was the chief place; for the understanding of this situation amongst the jews, mark first, How to understand the situation at the right hand. when three are going together or sitting together, he that is in the middle place is in the chief place, he that standeth upon his right hand, is in the second place; and he that standeth on his left hand is in the third place; and in this sense we are to understand these places, He shall set the sheep at his right hand, and the goats at his left hand, Matth. 25.33. Christ is in the highest place, the sheep in the second place, and the goats in the third; so the mother of Zebedees' children; Matth. 20.21. desired that one of her sons might stand at Christ's right hand, and another at his left hand; Christ is in the highest place, he that stands at his right hand in the second place; and he that stands at the left hand, is in the third place. Secondly, when the most eminent person sitteth, he that sitteth at his right hand, is in the second place, Example, Solomon sat upon a throne, and his mother at his right hand, 1 King. 2.19. Solomon was in the first place, and his mother in the second. So Christ sitteth at the right hand of the father, that is, in the second place next to the father, for we cannot imagine that Christ as mediator sits above his father. The right hand is the more excellent, being compared with the left. Thirdly, when the two hands are compared together, than the right hand is the more excellent, and so Paul saith, They gave unto us the right hand of fellowship, Galat. 2.9. So Benjamin is called the son of the right hand, and Solomon, Eccles. 10.2. saith; that the wise man's heart is in his right side, and the fools in his left side; How the wise man's heart is said to be in his right side. the reason why the fool's heart is said to be in his left side, is because the blood for the most part falleth to the left side, and so the heart that is dull is said to be in the left side; but the spirits again ascend from the left side to the right, and so the wise man's heart is said to be in his right side, because he hath more understanding. So in pleading before the judges the accused stood at the left hand of the accuser, as Satan stood at the right hand of joshua, but if the accused prevailed in judgement, and the accuser succumbed than he was shifted from the right hand to the left hand, than he was said to lose his cause. But when the Scripture speaks of protection, The left hand put first for protection. it putteth the left hand first, Psal. 16.8. Because he is at my right hand, I shall not be moved. Then David stood at his left hand. So Psal 129.5. The Lord is thy defence at thy right hand. So when job prayeth, job 17.3. Pone me juxta te, set me by thee, that is, at thy left hand, that thou mayest defend me with thy right hand. Lastly, when the heart and the hand are compared together, than the left hand is the chief hand, therefore the jews wore their Phylacteries upon their left arm, because it was nearest their heart; and so the Latins say of him that went at the left hand, Ambulare introrsum vel extrorsum quid. ambulare introrsum, because that hand was nearest the heart, and of him that goeth at the right hand, they say of him, ambulare extrorsum, and we use to say when we give a man the left hand, we give him the hand that is nearest the heart. Standing at his right hand. To stand, in the Scriptures, is either to pray, Stand, taken diversely. Stare, pro orare. as Abraham is said to stand before the Lord, that is, to pray, and the Publican stood a fare off, that is, prayed. So jere. 18.20. Remember that I stood before thee to speak for them, and to turn away thy wrath from them; and the Hebrews say, Sine stationibus non subsisteret mundus, that is, without prayers the world could not endure, because they stood when they prayed. Secondly, to stand, signifies to serve, Pr. 22.29. Seest thou a servant diligent in his business, Stare pro servire. this man shall stand before Kings, that is, serve, Psal. 135.2. Ye who stand in the Courts of the Lord, that is, who serve. Thirdly, to stand in the Scripture, is to stand to be judged before a judge; Stare pro judicare. as Exod. 17.14. Why doth the people stand all the day long, So amongst the Latins, Stare in judicio, & cadere causa, Psal. 1.5. Impij non stabunt in judicio, that is, they shall lose their cause, now joshua stood here praying, joshua stood here ready to serve, and joshua stood as accused. He shown me Satan standing at the right hand of joshua. Four chief combats betwixt God and the Devil. We may mark four singular strifes betwixt God and the Devil, about four singular of the Lords valiant ones. The first was between God and Satan about job, cap. 1, The second was betwixt Michael the Archangel and the Devil, about the body of Moses, jude 9 The third, was betwixt Christ and the Devil about the Highpriest joshua here. The fourth, was betwixt Christ and the Devil, about the faith of Peter, Luc. 22.31. In the first strife betwixt God and the Devil, about job; it might seem strange that God gave such a way to Satan in this conflict; but if we will consider God's end in it, Why God suffered Satan to afflict job. we shall see both his wisdom and goodness in it; for God did not expose job to these trials, that the Devil might swallow him up; but both that he might get the greater glory by this his Champion job, and that the Church might learn patience by this example; ye have heard the patience of job, jam. 5.11. The Lord delighted here to see his champion job wrestle, and to return victorious, God taketh delight to see his children fight with Satan. and to put Satan to the foil; the Roman Emperors used to keep Lions in cages, and they used to cast in condemned persons to them to fight to the death with them; we read in Tertullian how conclamatum est, Christiani ad Leones; so the Lord keepeth the Devils in Cages, and brings not out slaves and condemned wretches to fight with them, but his most notable champions whom he knows will report the Victory, and therefore he delights to behold this conflict. The second reason, why the Lord put job to these hard trials was for the good of his Church; for even as the Physicians keep the bodies of the condemned to make anatomies of them for the good of others, so the Lord kept job for this trial, for the good of the Church, that they might remember the patience of job. The second great strife was betwixt Michael the Archangel and the Devil, about the body of Moses, A second strife betwixt Christ and Satan about the body of Moses. jude 9 It is strange to see how Satan dealeth with Moses; when Moses was living, nothing but stone him to death; but now when he is dead, he would make an Idol of his body, and set it up to be worshipped; and that which he could not effectuate by him when he was living, he goes about to effectuate it now by his dead body. It was a great sin, first to kill the Prophets, and then to erect Sepulchers to them, Matth. 23.29. Woe unto you Scribes and Pharises, hypocrites, because, etc. but this is a greater sin first to kill Moses, and then afer his death to labour to make an Idol of him; but the Lord had a great respect to Moses who was faithful in all his house, Heb. 3.5. when he was living, so now when he was dead he preserved this his body, and buried it honourably with his own hands, where the devil knoweth not. The third strife betwixt CHRIST and the Devil was about joshua the Highpriest; Satan accuses joshua for standing before the LORD in soiled apparel, but the Lord takes his defence, putteth Satan to rebuke, putteth new apparel upon joshua, and setteth a crown upon his head. The fourth strife was about Peter's faith, Satan sought to winnow Peter as wheat, but Christ prayed for Peter's faith, that it should not fail, Luc. 22.31. The devil gave his faith a shrewd blow, and sifted him strangely, when he made him deny his master thrice. But Christ saved him by his intercession. We are to make use of these conflicts, 2 Cor. 10.13. that God will not suffer us to be tempted above that we are able, God will not suffer us to be tempted above our power. but with the temptation will make a way always to escape, that we may be able to bear it. Observe in Satan's tempations first the order, and then the manner; the Apostle hath an heavenly order, 1 Cor. 11.3. The order of Satan's temptations. God is Christ's head, Christ is the man's head, and the man is the woman's head, the Devil first he tempted the Woman, the weaker Vessel: Secondly, he tempted the man, the woman's head; Thirdly, he tempted Christ here in his type joshua, and then Christ in proper person, who is the man's head; but he durst never go higher to tempt God Christ's head. There is nothing contrary to God by his omnipotency, he subdueth all things to him, as there is nothing sum malum, as God is sum bonum, for then there should be duo principia, as the Manicheans held, so the Devil is not absolutely contrary to God, but must be subject unto him, and overruled by him. And if we shall mark the manner of his temptations, we shall see them strange. First, he entices and setteth forward men to mischief, and then he would be their first accuser, like unto joab. 2 Sam. 18.12, when Absolom was hanging in an oak tree, one came and told joab that he was hanging there, joab offered the man ten shekels of silver to kill him, but what saith the man? he refused, and said, No, & thou wouldst give me a thousand shekels of silver, The manner of Satan's temptations. for the King commanded to spare the young man, and if I should do so, thou wouldst be the first man that wouldst set thyself against me; for joab first to persuade the man to kill Absolom, and then to be the first to accuse the man, was not this a shameless accuser? So for the Devil first to set men on work, and then to accuse them, is not this a vile accuser? Satan is a cruel and a crafty adversary, he is called Satan, quia intestino odio prosequitur, because he pursueth with deadly hatred, and that red Dragon who thirsts for the blood of the children of men, therefore miserable are those who seek to him for relief in their sickness or distress, Exod. 4.14. I am the Lord that healeth thee: many think that there are some gentle sorts of Devils that can do men no harm, and that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but if they understood Satan's grounded and rooted malice and craft, they would never seek to him. Observe the nature of this false accuser, How Satan dealeth with his own children, and how with the children of God. when he accuseth the child of God, he makes his sins appear more than they are; if Ioshua's be soiled, he makes them appear like the of the menstruous women; but when he hath to do with the wicked, he makes their sins appear less than they are; but God keepeth a contrary course; when he looks upon the sins of his Saints, they seem less to him than they are, jere. 51.20. jacobs' iniquity shall be sought for, and shall not be found, and Rom. 8.1. No condemnation to them which are in Christ; but when he looks upon the sins of the wicked, he sees them just as they are; Simile. when a man looks in a round glass, his face seemeth to him less than it is; when a man looks in a hollow glass, his face seemeth to him more than it is; when a man looks in a plain glass, his face seemeth just to him as it is. They will never be well decked to whom the Devil holdeth up the glass, of all men the Devil taketh most notice of the sins of the Ministers, and is readiest to lay their sins to their own charge, and to blaze them abroad to others; if there be a hole in their coat, he will say they are ragged; and if their be soiled, he will say they are naked; he observeth all our infirmities, and watcheth our haltings; therefore let us look well to our ways. To resist him. Satan lays to Ioshua's charge the faults of the people, here joshua represented the whole people, for the Priest under the law bore the sins of all the people; but to be partakers of the sins of the people, as here joshua was when he did bear with the people that had married strange wives, How a Minister may be guilty of the sins of the people. that is a great sin. A Minister may be guilty of the sins of the people sundry ways; First, of the ignorance of the people, when he instructs them not; the lips of the Priest should preserve knowledge. Secondly, he is guilty of the sins of the people when he reproveth them not for their sin, as, Mal. 2.9. Accepistis facies in lege, what is that, Ye have accepted persons in the Law? that is, when the great men sinned, the Priest durst not reprove them, but was partial in his reproofs. Thirdly, they are guilty of the sins of the people when they scandalise them by their bad life, when they carry not the tender, and weak Lambs in their bosoms, or cause them to abort, For whom Christ hath died, Rom: 14.15. Leu. 4.3. in reatum populi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cause the people to trespass, 1 Chro. 21.3 Why wilt thou be a trespass to Israel? How the Minister may be partaker of the sins of the people. And as the Preacher may be an occasion and a stumbling to make the people sin, so he may be partaker of the sins of the people, if he follow them in their sins; we have a notable example of this, Amos 2.11. The Lord forbade expressly the Nazarits to drink wine, and yet the wicked jews came and tempted them to drink wine, and they to be counted boon companions, did drink wine with them; and thus they were guilty of the sins of the people. But they should have remembered that of jere. 15.19. Turn thou not to them, but let them turn to thee, they bid you drink wine, will ye drink it? then ye go to them; but refuse to drink it, stand in your place and let them rather come to you; run not in that same excess of riot with them. When Ioshua's sons married strange wives, this was a stain to his holy garments; so when the sons of Eli lay with the women that came to the Tabernacle; it made the sacrifice of the Lord to be abhorred, and when the Priest's daughter committed whoredom, it was a great disgrace and shame unto him, therefore Paul will have a Minister, To rule well his own house, having his children in subjection with all gravity, 1 Tim. 3.4. and he giveth the reason why they should have obedient children and his house well ordered, vers. 5, For if a man know not how to rule his own house, how shall he take care of the Church of God. How shall a Minister know that he is free from the pollutions of the people? Quest. First, Answ. if he be deeply touched with a sense of his own sins and then of the pollutions of the people, Esay. 6.5. Woe is me, for I am undone, Notes for a Minister to know when he is free from the sins of his people. because I am a man of polluted lips, and I dwell in the midst of a people of polluted lips; he that is not touched with a sense of his own pollutions will never be touched with a sense of the peoples. Secondly, he shall know if he be free from the pollutions of the people, if he be grieved for their sins, as the soul of just Lot was vexed for the unclean conversation of the Sodomites, 2 Pet. 2.7. and if he say with David, woe is me that I sojourn in Mesech, that I dwell in the Tents of Kedar. Psal. 120.5. Thirdly, when he dwelleth amongst a corrupt people, let him converse little with them, and separate himself from them in conversation, or live like a Pelican in the Wilderness, Psal. 102.6. and when he comes abroad amongst them, do as those do who dwell amongst a people, where the sickness is, that is, have his Antidote or Amulet with him, that he be not infected with corruption. The sacrifice for the Priests since was as great as the sacrifice of the whole people. The Priest was guilty of the people's sins, and therefore as great a sacrifice was offered for him, as for the whole people; we have personal sins enough to be charged for, but when we are charged likewise for the sins of the people, and be guilty of them, than it will be a fearful reckoning, happy are we if we can say I am free from the blood of this people, Act. 20.26. The Hebrews speak of themselves in the plural number. And the Lord said to Satan, the Lord rebuke thee, O Satan, which may be thus construed●, I will rebuke thee Satan, for it is the manner of the Hebrews to speak of themselves in the third person, as if they were speaking of another, as Gen. 4.23. Hear my voice ye wives of Lamech, that is, my wives, so Gen. 19.24. The Lord reigned from the Lord, that is, from himself, so Esth. 8.8. Writ unto the jews in the King's name, that is, in my name. So here, The Lord rebuke thee, O Satan, that is, I will rebuke thee. Or it may be the speech of the son to the father, Actiones ad extra fiunt a ●atre authoritative, a fi●● vero subauthoritative, th' father rebukes from himself, and the son from the father. desiring the father to rebuke him; here he desireth his father to rebuke, and Marc. 1.26. he himself rebuketh, for the actions ad extra (as they speak in the Schools) are common to all the three persons; when the father doth rebuke, he rebuketh by the son, and by the holy Ghost, and when the son doth rebuke, he rebukes from the father, and by the holy Ghost; and when the holy Ghost doth rebuke, he rebuketh from the Father and from the Son. The Lord rebuke thee, O Satan. What is meant by rebuke here? What is meant by rebuke here. the Seventy translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not a simple rebuke then, but conjoined with opprobry and shame; the Greek Fathers afterward called the censures of the Church, as excommunication, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Satan is accursed of God with a last and most fearful sort of excommunication Maran-atha or Shan-atha, Dominus venit, jude 14. the lesser sort of excommunication is used in the Church for the destruction of the flesh, and saving of the spirit, 1 Cor. 6.5. and I gave them to Satan, that they may learn not to blaspheme, 1 Tim. 1.20. but this last and fearful sort of excommunication, is a final and total rejection of the party; when one was excommunicate by this first sort of excommunication, he was to be reputed as a Publican, none might eat with him, salute him, or converse with him; what a fearful thing is it then in these times that Witches should be so familiar with the Devil, salute him as their Master, banquet with him, dance with him, The manner how they excommunicated the Samaritans. and more than that, to lie with him, these that are without, 1 Cor. 5.13. what have we to do with them? the jews would not meddle with the Samaritans, because they were Apostates from their Religion, and fearfully excommunicated, they brought 300 Priests, and 300 Trumpets, and 300 Books of the Law, and 300 Boys & they blew with the Trumpets, & the Levites reading, Drusius ex Tilmideni qui sepher tanhuma etiam dicitur. accursed the Cuttaeans in the name of Tetragrammaton, or jehova, and with the curses both of the Superior and Inferior house of judgement, And they said, Cursed is he that eateth the bread of the Cuttaean, he that eateth the bread of the Cuttaean or Samaritan, is as he that eateth Swine's flesh, and let no Cuttaean be a Proselyte in Israel, neither have any part in the Resurrection, these curses they wrote upon tables, and sealed them, and sent them through all Israel, who multiplied also their great Anathema or curse upon them: If the Samaritans were so execrable to the jews, that they would not eat with them, nor salute them that were thus excommunicated, what a fearful sin is it then to salute the Devil, to eat with him, who is given over to that last and fearful curse. They said, thou art a Samaritan, and he's a Devil, joh. 8.48. they hated them as if they had been Devils, should not then men and women much more hate the devil himself, and count his bread execrable. And the Lord said to Satan, the Lord rebuke thee, O Satan. Observe that all the defence of the Church against Satan, is only in Christ, I have prayed for thee Peter that thy faith might not fail, Luc. 22.32. Now that ye may understand this the better, how Christ protecteth his Church, it shall not be amiss to mark the Epithets that are given to Satan in the Scripture; and then to observe the Epithets given to Christ contrary to these, for defence of his Church. First the Devil is called Abaddon, Apollyon, Revel. 9.11. The Epithets of Christ, and the Epithets of Satan are opposite. and Ashmoderus, Tobit. 3.8. A destroyer; but Christ is called jesus a Saviour, Mat. 1.21. Thou shalt call his name jesus, for he shall save his people from their sins. Secondly, the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That evil one Mat. 37. But Christ is called jesus the Just, Act. 3.14. He denied the holy One and the Just. So 1 joh. 2.1. We have an Advocate with the Father, jesus Christ the Righteous. Thirdly, the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an adversary, 1 Pet. 5.8. Your adversary the Devil like a roaring Lion, walketh about, seeking whom he may devour, he ever setteth himself against us; but Christ is called Emmanuel, God with us, Matt. 1.25. Fourthly, the Devil is called the accuser of the brethren, Revelat. 12.10. but Christ is our Advocate, 1 joh. 2.1. Fiftly, he is called the Tempter, Mat. 2.3. but jesus Christ is called the Comforter, and the consolation of Israel, Luc. 21.25. primogenitus mortis, job. 18.13. The first borne of death, (as many of the Fathers expound it) but Christ is principium & primogenitus ex mortuis, the beginning and the first borne from the dead, Coloss. 1.18. Revel. 1.5. by whom we shall live and rise again. Seventhly, the Devil is that roaring Lion that seeketh to devour us, 1. Pet. 5.8. but Christ is that Lion of the Tribe of juda, the root of David who hath prevailed mightily, Revel. 5.5. Lastly, the Devil is that Old Serpent who stingeth us to death, but Christ is that Serpent lift up in the Wilderness, that whosoever looketh upon him and believes in him, should not perish, but have everlasting life, john 3.15. The Prophet Zachariah, saw in a vision four horns rising up to molest and trouble the Church, but he saw four Carpenters come to beat down these horns, Zach. 1.18. This is the comfort of the Church, that there is no tentation that ariseth from Satan to trouble her, but the Lord hath a hammer to beat it down, & si venenum in Diabolo, antidotum in Christo, and if there be poison in the Devil, there is a remedy for it in Christ. The Lord rebuke thee, O Satan. The Apostle jude, verse 8. A great sin to curse the Magistrate. gathereth out of this place and out of the fight betwixt Michael the Archangel and the Devil about the body of Moses, that men should not revile those who are in authority. Michael is God blessed for e●●, Satan is a condemned spirit, yet Michael will not rail against him. The Devil is a condemned spirit, and we are bound to pray against him; but we are bound to pray for Magistrates of whose salvation we hope well, therefore we are not to curse them; the Lord commanded his people to pray for Nebuchadnezzer, and for Babylon, jere. 20 7. and the Apostle willeth them to pray for all that are in Authority, 1 Tim. 2.2. yea although they be infidels; David's heart smote him for cutting off the lap of saul's garment, 1 Sam. 24.5. and should not their hearts smite them, who rail against Princes, much more for killing of them, the Lord will make the fowls of the heaven to discover this wickedness, although it be secretly spoken in their chambers, Eccles. 10.20. The Lord rebuke thee, O Satan. Quest. What if a man should be tempted by Satan appearing in a visible form, what should he do? whether should he use arguments out of the Scripture to repel him or not? Answ. He should do nothing but turn his face to God, and weep upon him, and desire that the Lord would rebuke Satan. Christ the Mediator could hold argument with him, because he was God blessed for ever; but never one else could hold stitch with him, Eva by reasoning and keeping purpose with him, got the foil. Ob. But ye will say that in spiritual temptations we may reply to him out of the Word; why then may we not reply to him out of the Word, if he should visibly appear to us. Answ. The case is not alike, for when the devil tempteth us by inward tentations and suggestions, they are but the messengers of Satan, and they are not so subtle tentations, for they are mixed with our thoughts, and therefore may be the ●ore easily answered; but when he comes in proper people, than his wickedness is more spiritual, Galath, 6.12. therefore we should turn to God, and desire the Lord to rebuke him. What are we to think of those Exorcists who take upon them to cast out the devil? Quest. That gift was an extraordinary gift bestowed only upon the Church in her infancy, Answ. and it served not simply for edifying of the body of the Church; Gifts simply necessary for the Church. the gifts which served simply for the Church were, Ephes. 4.10.11. Apostles, Evangelists, Pastors and Teachers. The Apostle, 1 Cor. 12. Gifts necessary for the Church in her infancy. reckoneth up other gifts which were not simply necessary for the Church, but only for her infancy; as the gift of healing, the gift of tongues, and this gift of casting out devils; if the Highpriest after the captivity should have put in two counterfeit stones in the breastplate, and called them Vrim, and Thummim, would not this have been a falsehood in him, when the gift ceased, to use the sign? so now when there is no such gift in the Church, to use the name, this is but a deceit. Gifts necessary for the building of the Church were of two sorts. Gifts necessary for the Church of two sorts. First, extraordinary, as Apostles and Evangelists. Secondly, ordinary, as Pastors and teachers; other gifts were only for the infancy of the Church, the matter may be cleared by this example; A Prince when he is a child he hath need of a regent, Simile. of counsellors, and boys to play with him; but when the Prince cometh to maturity of age, the Regent ceaseth, and his Play fellows, but not his Counsellors; so the Church in her minority had Apostles and Evangelists, as her regents; and she had these gifts of ngues, healing, and casting out of Devils, as her playfellows, these cease now; but Pastors and Teachers as her counsellors remain still with her; when Satan is cast out, now by Exorcists this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by force to cast him out, but only by collusion, he goeth out, but he returneth again. Even the Lord that hath chosen jerusalem rebuke thee, as if he should say, I have decreed that jerusalem shall be built, although thou hast set thyself against this, yet thou canst not hinder it; jerusalem taken for the City, and for the people in the City. jerusalem is taken here, first, for the City jerusalem, and then for the people gathered to that City out of the captivity. No counsel can stand against the counsel of the Lord; see what Gamaleel said, Act. 5.38. if this Counsel be of God, we cannot hinder it; ye may see what strange impediments, were cast in to hinder the building of the Temple, although it was God's purpose to have it built again, there was an hundreth and thirteen years before it was finished, after the foundation was laid; First, it was hindered by craft, We will build with you, Ezr. 3. then by bribes, They hired counsellors to weaken the hands of the people, and troubled them in building, Ezr. 4.5. Thirdly, by false accusationes by letters, Ezr. 4.6. Fourthly by force, Ezr. 4.23. Fiftly, by the King's edict. Ezr. 4.21. Lastly, when they could do no more they hindered them by taunts, and mocking, if a fox go up with his tail, he will destroy this work. Nehem. 4.3. yet because the Lord had determined to build it, it must be builded, the Counsel of the Lord stands sure for ever, therefore in Zachary it is compared to Mountains of Brass, and the gates of hell shall not prevail against it. The Lord hath chosen jerusalem, although the Lord made choice of jerusalem, yet this notable vine which he planted degenerated, jere. 2.21. and then he rejected it, and brought great desolations upon it, Esay. 29.1. I will make jerusalem like Ariel; when jerusalem killed the Prophets than he sprinkled it with blood like Ariel, the Altar which was sprinkled with blood. Is not this a brand plucked out of the fire? As if the Lord would say, he is new brought out of the captivity, and therefore no mervell though his be yet soiled. There are three sorts of wants in the Church, First, Three sorts of wants in the Church. wants of necessity; Secondly, occasional wants; Thirdly, contracted wants; wants of necessity are these, when God withdraweth the means, Wants of necessity what. that the Church cannot have them; when the people were in the Wilderness, and sacrificed there, they had neither wine nor oil to join 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 oil, therefore he was not called in the second Temple, Vnctus jehovae, but vir multarum vestium, the man with the many , because he had five ornaments belonging to him, which none of the rest of the Priests had, although he wanted this holy oil yet he was accepted, and his sacrifice, because this was a want of necessity. Secondly, occasional wants are these, when men for the time cannot so conveniently have their defects supplied; as Num. 10. Eleazar and Ithamar, when they should have eaten the sin offering in the holy place; they forgot to eat it, and suffered it to burn, because they were in such grief for Nadab, and Abihu; Aaron taketh the defence of them in this case, and sayeth such things have befallen me this day, and no marvel, that both I and my sons should have forgotten to eat the sin offering in the holy place, Num. 10. Occasional wants what. if we being in our sin, should have taken upon us to purge the sins of the people, should it have been accepted in the sight of the Lord? Moses accepteth of this occasional want, because they were in great grief, it was no marvel that they forgot to eat it; So they now lately coming out of the captivity, no marvel that joshua was not so handsomely dressed, as he should have been, for in their captivities they contracted much corruption, as in Egypt they forgot their Circumcision, and that was called opprobrium Eg●pti, josh. 5. Under Antiochus attrahebant praeputium, for fear they drew the skin of their prepuce that they might not be known to be jews, The israelites learn 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 marvel that his were now soiled and foul when he was lately come out of the captivity; a man that is newly risen out of the ague, no marvel that his colour be not good, and if he be weak and fall, we excuse him. Contracted wants what. Thirdly, there are contracted wants; and these are not excusable; if a man should drink until he were drunk, and then stagger and fall, no man will excuse him, as they do him who falleth through sickness; the Lord that excuseth joshua here for his occasional want, he will not excuse Vrijah the Highpriest when he brings the pattern of the Altar of Damascus to jerusalem, 2 King. 18.11. This is a contracted guilt, and not occasional; when our forefathers came out of popery first, no marvel 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 back again 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 occasional wants of the Highpriest, but not for the contracted wants; our fathers lived in constituenda ecclesia, and we live in constituta ecclesia, and that which was tolerable in them, may be abomination in us: God accepted of their little knowledge but he craves a greater measure of knowledge of us, because we live in the sun shine of the day. And he answered and spoke to them that stood before him, saying, take away these filthy Garments. And he answered, that is, To answer is to begin to speak. he began to speak according to the manner of the Hebrews, for no speech passed betwixt him and the Angels before. Thomas marketh well that Christ speaketh after one manner to the Angels, and the Angels speak another way to Christ; for when Christ speaks to them, he is sicut agens illuminans & revelans: but when the Angel speaks to Christ, he is Velut passum, admirans, consulens, & accipiens revelationem ab eo. And he spoke to those that stood before him. That is, ministered unto him. The Angels serve Christ's but attend us. The Angels are ministering spirits to serve Christ, but they are ministering spirits to attend us, as a Nurse doth her young infant, they attend not Christ to defend and protect him in danger, for he is their head; they only Minister to him: therefore when the devil cited the Psalm to Christ, Cast thyself down, for he hath given his Angels charge to keep thee, this place was falsely cited two ways by Satan, First, he leaveth out in all thy ways, Secondly, he applied it falsely to Christ, they shall keep thee, this part only belonged to Christus mysticus, to Christ's members, they keep Christ's members in all their ways, but they keep not Christ himself; Christ hath procured this their ministry to us, and he is that Ladder, up which they go up and down 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 speaks 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 foul off the person, which is to be brought before them, and put new apparel upon him, as joseph was brought before Pharaoh; so doth the Lord speak hear after the manner of men. Some parts of Prophecies and visions are not to be expounded literally. Those parts of visions and Prophecies which seem contrary to other parts of Scripture, we are not to expound them literally; but we are to hold that they were only done in vision. Example, jeremiah is commanded to carry his girdle to Babel, and there to hide it beside Euphrates, jere. 13.4. these words we cannot expound them literally, but in vision for jeremiah was never yet in Babel. So we are not to expound the Prophecy literally, when it is contrary to piety, but only in vision as when Hosea is bidden marry a whore, Hos. 1.2. This was only in vision; Thirdly, when they are contrary either to decency or good manners, as when Ezekiel is bidden go naked, and to eat his bread baken with man's dung, Ezek. 4.12, so we are not to take this vision literally, that the Angel did any thing in our sanctification or justification. In the parable of the rich glutton he desired that Abraham would send Lazarus, that he might dip his finger, & put it upon his tongue; in heaven the glorified souls have no fingers as yet, nor in hell the damned have no tongues yet; but because we cannot conceive spiritual things but by bodily things, therefore it is expressed after this manner; So every knee in heaven and earth shall how, Phil. 2.10. there are no knees in heaven as yet to bow to Christ, but this is spoken to our capacity, for when we would do homage here below, we bow the knee; so heavenly worship is here figured by earthly gesture. And to him he said, behold I have caused thine inquity to pass from thee, and I will thee with change of raiment: Pardoning of sin here is expressed by putting off foul , and putting on a new garment. The Lord delights to see his Priests clothed in holiness, Psal. 122.16. and to put on righteousness as a garment, job. 29.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sponsus. and the Hebrews observe that Cohen a Priest, and Cahan a Bridegroom come both from one root, because the Priest when he cometh before the Lord, should be adorned like the bridegroom; the Apostle saith, That as many as were baptised into Christ, have put on Christ; Galat. 3.27. which is a speech borrowed from the custom used in the primitive Church; for those who were Adulti or come to age, The custom in the Primitive Church, when they baptised those that were come to age. when they were to be baptised, came to the Church the Sunday before the Pascha, and put upon them white , therefore the day was called Dominica in albis, and they were called candidati; if white and holiness becometh every Christian, when he entereth into Christianity, how much more should Preachers study to put on righteousness when they enter to this holy calling; but many now dare be bold to come in before the Lord with their soiled, and filthy , as if they had lain amongst the pots of Egypt. Four sorts of Garments unbeseeming a Minister. Secondly, some come in, and they have not these mutatorius vestes, changed apparel, but they had rather superindui, to put one some show of holiness above, but not to lay aside their old sins. They make the outside of the platter clean, but within it is full of uncleanness, Matth. 23, 25. Thirdly, others come in with their garment of Linsey-Woolsey before the Lord, ye shall not know of what profession they are, like Sceptikes doubting of all things, now standing for popery, now for the truth, now broaching this heresy, now that. Fourthly, some come in before the Lord with their , the Lord by Ezekiel, cap. 44. commandeth expressly that the Priests should wear no wool in the sanctuary but linen, and out of the sanctuary when they were about their secular affairs no linen but wool, and therefore the jews proverb was when they saw a worldly minded Priest, they said, there goeth the man with the ; Ministers, of all men, should study to have their clean, and see that their garments be not spotted with the flesh, jud. 23. Great purity required in Ministers. It was a great change in Israel, when the Nazarits who were purer than snow, whiter than milk, more ruddy in body than rubies; when they became blacker than a coal, Lamen. 4.7. So now it is a great change, when Ministers whose Garments should be pure and holy, shining as the wings of a dove covered with silver, and like her feathers covered with yellow gold, come in as though they had lain among the pots, Psal. 68.13. Many now that should come in Candidati before the Lord, are fettered and entangled with the affairs of the world, yea they come in Loadened with thick clay, Habak. cha. 2.6. having greater care to heap up gold then to gather grace to uphold them in the day of their trial; when Satan shall accuse them, for being clothed with filthy garments, as he did joshua the Highpriest here. And I will clothe thee with change of raiment. Quest. Ioshua's sins being pardoned already, how is his sin pardoned anew again? Answ. There is our total justification, and our partial justification; joshua had his total justification before; but this was his partial justification; justificate totalis partialis. God pardoned him those sins which hindered him in his Priestly office: an example, not unlike unto this we have, Esay 6.7. When the Seraphim came with a coal and touched the lips of Esay, this was his partial justification when he pardoned him those sins which hindered him in his calling, Esay 6. But ye will say; Ob. get we not the remission of all our sins, simul & semel. Although all sins both by past and to come are remitted to the child of God in God's eternal counsel, Ans. Whether we get remission of all our sins simul et semel. yet the sins not yet committed, when they are committed; and repent of in our sense and feeling, than they are pardoned when we feel them to be pardoned, Peccata praeterita remittuntur per formalem applicationem (as they speak in the Schools) futura vero virtualiter tantum; praeterita insese, futura in subjecto vel persona peccante. And I said, let them set a fair crown upon his head. God never beginneth a work but he perfecteth it; God never beginneth a work but that which he perfecteth. this we see in the work of creation. God rested not until he had finished all his works, so in the work of his providence, Psal. 65.11. Thou crownest the year with thy goodness. Thirdly, in the work of redemption, Christ left not off this work till he said consummatum est. Fourthly, in the work of sanctification, Phil. 3.6. He that hath begun a good work in you will perform it until the day of jesus Christ. The Lord bringeth to perfecton every good work begun in us, he is not like the man in the Gospel; who began to build a house, but was not able to finish it. This is a great comfort to the children of God, who find many impediments in the work of their sanctification; the child of God saith sometimes with Rebecka, Gen. 25.22. It had been better for me, The comforts of the children of God. never to have conceived; he feeleth the flesh striving against the spirit, as jacob and Esau in their mother's belly, and sometime he feeleth the messenger of Satan buffetting him, and hanging so fast on, and fettering him by the way, that in his own sense and feeling, he thinks this work will never be finished, but yet he may take heart to him in this, as God brought home joshua out of the captivity, clothed him with change of apparel, and lastly, put the crown upon his head; so shall the Lord finish that good work which he hath begun in us, Philip. 1.6. The difference betwixt the King's Crown and the Priests. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona regis. They put a Crown upon his head. The King's Crown differed from the Priest's crown; First in name, the King's Crown was called, Gnaterah, the Priests was called Mitznephath; Secondly, in the matter, the King's Crown was of pure gold; the Priests was fascia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cidaris vel corona sacerdotis, Exod. 28.4. of silk mixed with gold, and it was called tiara. Thirdly, they differed in the form; and lastly, in the use, the King's Crown was typical, and civil also for government in things civil; the Priests was only typical. Secondly, the things that were joined with the Priest's Crown were more vive types of Christ, than the King's Crown was; for his Bells typed Christ's prophetical office, his white garments his Priestly office, and the Crown his Kingly office; he was a more vive representation of Christ, than the King was. And they put a Crown upon his head. There are three sorts of crowns; first, the crown of profession, Three sorts of crowns. common to all Christians, Revelat. 3.11. Hold fast that thou hast, let no man take thy Crown. Secondly, a ministerial crown which belongeth to faithful Pastors, Phil. 4.1. Therefore my brethren, my joy and crown. So 1 Thess. 2.19. And thirdly, the Crown of glory, 1 Pet. 5.4. The crown of the Pastor, is his people converted by him, Prov 17.6. children's children are the crown of old men, [Gnatereth] corona, cometh from [Gnatur] cingere, 1 Sam. 24.23. When Saul and his men environed David, than they are said [Gnatar] cingere; when the Grandfather hath his children's children compassing him about, what a crown is that for him? so a Ministers crown shall be this, Simile. when his people converted by him, stands about him like a crown; The Priest under the Law in the time of his days, laid aside his crown, Ezek. 24.17. and in time of joy and gladness, put it on again. Many now a grief may lay aside their crown, and trample it upon the ground, for grief that they have been so negligent in their Calling. What joy can a man have when he remembreth his great negligence in his ministry, and sloth in the Lord's business? he should not be so negligent if he would always remember that last crown of glory which the chief Shepherd shall give, 1 Pet. 5.4. A crown that fadeth not away, The crowns below here, wherewith men were crowned, were made of grass, of Laurel trees, of linen, of wool, and the best of them but of gold, which all are fading crowns, but this crown is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immarcessibilis, nunquam marcescens; item flos quidam sic dictus quod non marcescat, sed decerptus asservetur, & cum cuncti flores defecere, madefactus aqua, reviviscat, Plinius lib. 2. cap. 11. an incorruptible and durable crown that cannot fade nor vanish away. So they set a Mitre upon his head, or a crown upon his head. After that joshua, by the assistance of the Angel, had resisted Satan, given him the foil, and had gotten the victory, the Lord in sign of this victory, and to confirm joshua in the Priesthood, after he returned from the captivity, setteth a crown upon his head. This is a great comfort to all Christians, but chief to faithful Ministers, that although they suffer persecution, be carried, as it were, into captivity, accused by Satan and the wicked in the world, yet if they constantly stand out and resist Satan, and stop the mouths of those wicked instruments of his, by their good life and holy conversation, they may be assured the Lord will give them a crown, even the Crown of life, Revel. 2.10. Fear none of those things which thou shalt suffer; behold the Devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto the death, and I will give thee a Crown of life. Of the eating of holy things. Levit. 22.10. There shall no stranger eat of the holy thing: a sojourner of the Priest, or an hired servant, shall not eat of the holy thing: But if the Priest buy any soul with his money, he shall eat of it, etc. THe LORD made a twofold distinction of meats under the Law. First, of clean and unclean meats, and that is taken away now; for to the clean all things are clean, Titus. 1.15. The Hebrews call that which is unclean [Piggul] a polluted thing, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abhominatio res abhominanda, proprie dicitur de carne faetoris & coloris tetri. a thing that is eaten after the time; and Aquila translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a thing to be rejected or refused; And the Apostle useth the same word when he is speaking of meats, that nothing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be refused, if it be received with thanksgiving, 1 Tim. 4.4. The second distinction of meats was this, some were clean by the Law, but yet if they were eaten by persons who had no right to eat them, than they were unclean to them; Thirdly, if they eat them not in the appointed place; and fourthly, if they eat them not in due time. First, somethings the Priests might eat and their sons, but not their daughters, Num. 18.9. Here we must mark a difference betwixt the legal promises, and the spiritual promises; the legal promise is, the Priests and his sons shall eat of it, but not their daughters; but the spiritual promises are made to them and to their children, and to all that are a fare off, even as many as the Lord our God shall call, Acts chapter 2. verse 39 The difference betwixt the legal promises, and Evangelicall promises. Secondly, the legal promise was made to the Priests and their sons, but not to their daughters; but in the spiritual promises there is no difference betwixt male and female Galat. 3.18. There were other things that their daughters might eat of, as well as their sons, and the servant that was bought with money, or borne in the house, and the Priest's daughter who was a Widow, or divorced, and returned to her father again, having no children, all these might eat of the less holy things, Leu. 22.11, 12 A difference betwixt the moral and ceremonial Law. Observe first a difference betwixt the moral Law and the ceremonial; the moral Law putteth no difference in the worship of God betwixt the son, the daughter, the manservant, nor the maid-servant, nor the stranger, Exod. 22.10. but the ceremonial Law alloweth the Priest to eat, his son to eat, his daughter to eat, his servant bought with his money to eat, and his servant borne in the house to eat, 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. Again, the servant that was bought with his money, and he that was borne in the house might eat, to signify unto us, that they who are borne within the covenant, & they who are bought with the price of Christ's blood, although strangers before, are partakers of Christ's sacrifice; but these who are strangers still, are not partakers of his holy body. The Priest's daughter when she returned home to her father again, might eat of these less holy things; so we being married to the law, and it having dominion over us, Rom. 7, 1. we were out of our father's house, and might not eat of this holy bread; but being dead to the law, Rom. 7.4. and divorced from our sins, as Widows, we may come home to our father's house, and be partakers of the holy things. Secondly, What things the Priest and his sons might eat. what things the Priest and his sons might eat; that which was ignitum jehovae, the sacrifice which was burnt to the Lord by fire, as the sin offering and the Trespass offering, the Priest and his sons might eat of them, but not his daughters; so the Shewbread, Levit. 24.9. and it (the Shewbread) shall be Aaron's and his sons, and they shall eat 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 sons might only eat of the Shewbread, but not his daughters, but in necessity others might eat of it as well as the Priest and his sons, as David and his men in necessity eat of it, 1 Sam. 21.6. if they might eat of it in necessity, much more might the Priest's wife and his daughter in their necessity eat of it. When the Priest asked David whether his men were clean or not, that they might eat of the Shewbread; Quest. whether might he have given them that bread in the time of their uncleanness to eat of it in their necessity or not? If it had been in extreme necessity, Ans. he might have given them of this bread to eat, to save their lives, although they had been in their uncleanness; but he could not have given them it in their less necessity, when they were unclean. The jews have a rule, A rule of the jews. where thou findest a command to do a thing, and a prohibition to forbid a thing, and they both cannot be kept, than thou must leave the negative and fellow the affirmative. Example, a Nazarite is forbidden to shave his hair, and the Leper is commanded to shave his hair. Now when a Nazarite becomes a Leper, which of these two shall he follow; he shall leave the negative precept which commanded him, not to shave his hair, and he shall follow the affirmative, and shall shave his hair. So the Priest is forbidden to give his daughter any of the Shewbread, again he is commanded to provide for his family, now his daughter is like to starve 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, etc. The Place where they eat the holy things. Thirdly, the place where they were to eat the holy things: some things they were to eat by the Altar, that is, in the Chambers of the Priests hard by the Altar, some they were to eat in jerusalem, and some they were to eat in any part of Canaan. Some things they were to eat in the Chambers near the Altar, Ezek. 42.14, those things in Levit. 10.12. they are said to eat at the Altar. When Ezekiel describeth the Temple here, he meaneth the Temple under Christ, and the maintenance of the ministry under the Gospel, as the Priests who served at the Altar under the law, eat of the rest of the sacrifice in their Chambers: so the ministers under the Gospel should be maintained now. 1 Cor. 9.13. Secondly, the less holy things they eat them in jerusalem, the Paschall Lamb was eaten within jerusalem, and not in the Temple, therefore it was of those less holy things. Quest. The Paschall Lamb being the chief thing that represented Christ, how is it reckoned amongst the less holy things? Answ. Why the Passeover was reckoned a less holy thing. It was reckoned amongst the less holy things, because there was little of it burned, 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 eat it severally, they all could not eat it in the Temple. So the first Tithe was but a common holy thing, or less 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. Somethings they were bound to eat the self same day that the things were offered, 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 freewill offering, Levit. 7.16. But they might eat 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 itself unclean. and distinctions of meats are all taken away, and it entereth not in at the mouth which defileth a man, but that which cometh out of the mouth defileth him, Matth. 15.11. there is no meat now, that is unclean in itself, but it becometh unclean to them that receive it not with pure hearts, Tit. 1.15. Unto 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 unclean seven days. THe pollution of man above other creatures, Man more unclean than any other creature. showeth the effects of sin which causeth death, Rom. 6.23. He that touched a dead beast was but unclean until the even, Levit. 11.24. but he that touched a dead man, was unclean for seven days. So he that tooth grave or the bones of a dead man was unclean, and therefore they were commanded to bury the bones of the dead, when they found them in the way. Ezek. 39.15. And the passengers that pass through the land, when any seethe a man's bone, then shall he set up a sign by it, till the buriers come and bury it. This signified such as were dead in trespasses and sins, Eph. 2.1. and such as have their consciences defiled by dead works, Heb. 9.13.14. those are unclean. What the legal pollutions taught the jews. And those legal pollutions taught the people of God how careful they should be that they defile not themselves with sin, or communion with dead and sinful works as the Apostle saith, touch no unclean thing, 2 Cor. 6.17. and be not partakers of other men's sins, keep thyself pure, 1 Tim. 5.22. The jews add to many of the Laws of God. Whosoever toucheth one that is slain with a sword in the open fields, shall be unclean seven days, Num. 19.16. And the jews add, he that toucheth the sword which killed the man, shall be unclean; but this is an addition of their own. So the Lord commanded that the Nazarit should drink no wine, & they add, nor come ne'er unto a Vineyard. So the Lord commanded that they should not carry burdens upon the Sabbath, jere. 17. but they added, that it was not lawful for a sick man to take up his bed upon the Sabbath. joh. 5. So the Lord commanded that they should go no further but a Sabbath day's journey upon the Sabbath, but they added that it was not lawful to stir out of the place upon the Sabbath. So the Lord commanded them that they should abstain from the drink offerings of the heathen; but they added that they should abstain from the wine of the Gentiles. So here the Lord saith that Whosoever toucheth one that is slain with a sword, shall be unclean until the even. But they add, whosoever shall touch the sword which killed the man, shall be unclean until the even. The touching of the bodies of the dead shows us what unregenerate men are in the sight of God, they are dead while they are alive. 1 Tim. 5.6. they are like rotten graves, their throat is an open sepulchre, Rom. 3.13. and they are like whited Sepulchers which indeed appear beautiful outwardly, but within are full of dead men's bones, and all uncleanness, Matth. 23.27. What are we to think of the bodies of the Saints, Quest. when they are lying in the grave, whether are their bodies, corpora pura, or impura? Ans. They are neither corpora pura, nor impura, Whether the dead bodies of the Saints in the grave be pure or not. sed non pura; they are not impura, because their sins are pardoned; they are not pura, because they are as yet under the corruption and punishment of sin, but the wicked, who lie down with their sins in the dust, their bodies are impura, filthy and unclean. The bodies of the Saints being not impura, therefore the souls of the glorified might come to such bodies again, as Moses in the transfiguration was there in soul and body, his glorified soul came to his body again, because it was not a sinful body now, but a body lying under corruption as yet, but when Lazarus soul returned to his body, we must not think that Lazarus soul was a glorified soul (for a glorified soul returneth not to a sinful body to dwell in it again) but the vinon betwixt the soul and the body was loosed at this time, A difference betwixt the glorified souls, and sinful souls, enjoining into their bodies again, Sumus de purgatory. and the soul was still in the sinful body, tanquam in sede, non tanquam in organo, that is, it was still in the body, although it did not animate the body. Quest. Whether did he jews commit sin when they touched a dead body or not? Answ. There was irregularitas here, sed non peccatum, for for there is not a sin where there is not a law forbidding it, In what case the jews sinned when they touched a dead body. for sin is the transgressing of the Law. The Lord saith not, ye shall not touch the dead, but he saith, he that toucheth the dead shall be unclean until the even, Then there is a Commandment added, that a clean person shall sprinkle him with water upon the third day, and upon the seventh, Num. 19.19. So that although he be not commanded, not to touch the dead, yet if he have touched the dead, he is commanded to wash himself. So there is not a Commandment forbidding a man to touch a Leper, but if he had touched a Leper there was a Commandment given that he should not enter into the congregation until he was purifieth, and if he did enter before he was purifieth, he transgressed the Commandment and sinned. The comforts in Death. Eccles. 7.1 Better is the day of death than the day of ones birth. IN the former part of this verse, the Preacher showeth, The co●●●sion of the words. that a good name is better than precious ointment, and then he subjoineth, better is the day of death, than the day of ones birth, as if he should say, a man's good name and his report is better known after his death, than when he is alive, and then his good name smelleth like the Wine of Lebanon, which in his life time may be many ways blotted. He preferreth the day of our death to the day of our birth, and he saith, that the day of our death is better. A thing is said to be [better] sundry way's, One thing is said to be better than an other sundry ways. first it may be better in itself; but not to the person; so it is said, that it had been better that judas had never been borne, it made more for the glory of God that judas was borne, but it was not better for himself. Secondly, things are said to be better, when they seem to be better to a carnal and corrupt man, as he saith, that a living dog is better than a dead Lion, Eccles. 9.4. that is, he had rather live in a base estate here, than to be in best account amongst the dead. Thirdly, some things are better for this present estate and condition of life than others, as better is a dinner of herbs where love is, than a stalled Ox and hatred therewith, Prov. 15.17. Fourthly, some things are better for a man in the state of grace, and for his soul, as it is better to be a door keeper in the house of God, than to dwell in the tents of wicked men, One thing is said to be better than another comparatively. Psal. 84.1. So it is better to go to the house of mourning, than to the house of feasting; and, sorrow is better than laughter, Eccles. 7.2, 3. So, the day of a man's death, is better than the day of his birth. Next, let us consider, why the day of death is better than the day of ones birth; because, man is borne unto trouble, as the sparks fly upward, job 5.7. but the day of his death, is the end of all his miseries, and therefore is properly called, man's day, job 18.20. The day of a man's death is better than the day of his birth, Luc. 2.29. Now lettest thou thy servant departed in peace, 1 Sam. 28.15. Why hast thou troubled me? job 3.13. For now should I have lain still and been quiet, I should have slept; then should I have been at rest. The Council of Toledo marketh that Christ wept not at Lazarus death, but at his resurrection; and this should teach us to moderate our grief when our friends dye, and those whom we love best, If ye love me, saith Christ, ye will rejoice, because I go to my father, joh. 14.28. So we should rejoice when we see our friends go to our Father, and count the day of their death better than the day of their birth. The day of death is worse to the wicked. The day of a man's death, is better than the day of his birth, to the children of God it is better, but to the wicked, it is much worse; the child of God saith in his death, as Christ said, consummatum est, than all tears are wiped from their eyes; but to the wicked, it is their worst day, as the child of God saith, consummatum est, so they say, inchoatum est, Luc. 16.25. Remember that thou in thy life time receivedst thy good things, and Lazarus his evil things, but now he is comforted, and thou art tormented. Death is worse to the wicked man, therefore his death is called, the death of the uncircumcised, Ezek. 28.12. and he dyeth as a fool, 2 Sam. 3.33. but the children of God die in the Lord, and their death is their rest. It may seem, that to be borne is better than death, Ob. joh, 16.20. A woman when she is in travel, hath sorrow, because her hour is come, but as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. She rejoiceth that she hath brought forth a Son, but we rejoice not when one dyeth, therefore it may seem that the day of ones birth is better than the day of his death. It is better for the woman that she hath a child borne for the continuation of her posterity, Answ. and therefore she rejoiceth; but the day of the child's death is better for himself than the day of his birth, because then there is an end put to all his miseries. In what case may a man choose death rather than life? Quest. We may chiefly choose death rather than life only to be rid of sin, as Paul desired, Answ. to departed and to be with Christ. Phil. 1.23. but this was only to be delivered from the body of sin; to prevent sin, it is better not to be, than to be, Eccles. 4.3. for he hath not seen the evil work which is done under the Sun: Again, it is better for reprobates that they had never been because of their damnation, as it is said of judas, It had been better for him that he had never been borne. Matth. 26.21. and it is better to be dead then living, that a man may be freed of sin. There is esse Physicum & esse morale; it is better for a wicked man to be, than not to be, ratione Physica; because he cometh nearer to God who hath his being of himself; but it is worse to him, quoad esse morale, & magis optandum non esse, cum carentia poena, quam esse cum poena, that is, it is better for him not to be, & without punishment, than to be, and be punished eternally. There is in man instinct, reason, and faith; instinct teacheth him only to seek the preservation of his body; reason goeth somewhat higher, and hath some respect to virtue and honour, but yet it is not a right guide to man here, when he wisheth to be dead for fear of shame and such worldly inconvenients; Stoici ne foedetur virtus, & Romani ob inanem gloriam mortem optarunt. but faith seethe farther, and wisheth this dissolution, because it knoweth that the body and the soul shall be joined together again after they are separated and purified from sin. A man must not wish death, or the grave although, he be bitter in soul, job. 3.20. and afflictions be upon him, but only for sin. If it be said, death destroyeth the substance of man, but sin destroyeth only an accident in man? Ob. therefore death should not be desired for the eschewing of sin. Answ. Death is not a total destruction of a man, neither is a man turned into nothing when he dyeth, neither wisheth he death that he may not be, but that this Tabernacle may be dissolved, that he may have, A building of God, an house not made with hands, eternal in the heavens. 2 Cor. 5.1. Observe that men look diversely upon death. First, as it is an enemy to nature, and so all men abhor it. And the natural man in this respect calleth it a bitter death, 1 Sam. 15.3. Hagag said, Surely the bitterness of death is past. Secondly, some look upon it as the wages of sin, Rom. 6.32. than it is a more bitter death, and thirdly, some look upon it as a passage to life, and then it is to be wished, but not for itself, but for another end, as when a sick man desireth a bitter potion for his health's sake; for no evil of punishment is to be desired for itself. There are two periods set down here, our birth, and our death, and not our life. It is the manner of the spirit of God in the Scriptures to set down the two extremes, and to leave out the midst, as Psal. 21.8. the Lord shall keep thy going in, and going out, that is all thy ways, so Exod. 8.11.5. And all the first borne of the land of Egypt shall dye from the first borne of Pharaoh that fitteth upon the throne, unto the first borne of the Maidservant, that sitteth behind the Mill, here the rest of the people are left out for shortness, and the two extremes are expressed, so Num. 6.4. from the kernel to the husk, here the wine which is the midst is left out, so job. 24.20. The womb shall forget him, and the worms shall feed sweetly upon him, here the birth and the grave include the whole life. So here are set down our birth and our death our two graves, the grave out of which we come and the grave unto which we go; job joineth these two together, Naked came I out of my Mother's womb, and naked shall I return thither, job. 1.21. he was not to return back to his Mother's womb again, but he was to return back to the grave again the second womb, and Christ joineth the belly and the grave, Matth. 1●. 4. For as jonas was three days and three night, in the Whale's belly. So shall the some of man be three days and three nights in the heart of the earth, hence it is that the inferior parts of the earth are both called the Mother's womb, and the grave, Psal. 139.15. My substance was curiously wrought in the lowest parts of the earth, that is in my Mother's womb, and as no man hateth the belly that conceived and bred him; so no man should hate the grave which is his second mother. He marketh the two extremes here the birth and the death, and passeth by our life, to teach us the shortness of our life, the Scripture describeth the shortness of man's life sundry ways? First, he calleth our days anni numeri, that is, which may be easily numbered, job. 16.22. when a few years are come (years of number) than I shall go the way, whence I shall not return, so dies numeri signify a few days, Num. 19.20, so homines numeri, a few men, Deut. 4.27. So Ezek. 12.16. and Esay. 10.19. The rest of the trees of his forest shall be number, that a child may write them, that is, they shall be few, and here job saith, When years of number are come, that is, a few years that may be easily numbered, to note the shortness of his days. Secondly, our life is called saeculum, Psal. 17.14. Thirdly, our years are reduced to three score and ten, and if by reason of strength, they be fourscore, yet is their strength labour and sorrow, for it is soon cut off, and we fly away; if a man out live threescore and ten, he payeth interest for those years, much sorrow and grief. Then our years are compared to the days of an hireling, job. 7.1. which was a short time, the years of an hirling were but three years, and the Lord to show the sudden destruction that should come upon Moah, he saith, Esay. 16.14. Within three years, as the years of an hirling, and the glory of Moab shall be contemned, that is, it shall shortly be contemned, so job saith, his days are like the days of an hireling, that is, they are very short. They are compared to months, job. 14.5. the number of his months are with thee. Then they are compared to days, and to an artificial day from the sunnerising, to the setting of the Sun, they are like grass which groweth up, in the evening it is cut down and whitereth, Ps. 90.6. and to a watch in the night, which was but three or four hours, vers. 4. then they are compared to an hour, then to a moment, and last to nothing, Psal. 39.5. So our years for the shortness of them are compared to a post, job. 25. Now my days are swifter than a post, they flyaway & see no good, they are passed away as the swift ships, as the Eagle that hasteneth to her pray, Mark the gradation here. First, job compareth his days, to a post, a post goeth on in his journey very swiftly, when one horse wearieth he will take another, and so goeth on; but yet he must rest sometimes: Therefore he goeth further and compareth them to the swiftest ships, that are called ships of desire, the ship will not weary day nor night, yet there may come a contrary wind and make her stay; therefore he goeth higher, and he compareth his days to the Eagle, which of all fowls is the swiftest to catch pray, and nothing can stay her until she have obtained it. So man's days wearies not, nothing can stay them in their course, but they fly away, and hasten to their end. So man's life is compared to the weaver's shitle, job. 7.6. this comparison would be marked, for the shuttle carrieth the thread within it, and the weaver tosseth the shuttle too and fro until the thread be spent, and then he cuteth it off. So time is the weaver that tosseth the shuttle, and our days are as the thread within the shuttle, which piece and piece are spent, and then death cutteth them off. So they are compared to a smoke and to a dream, or to a vapour, Psal. 49. or to the breath of ones mouth, and to this the Apostle hath reference, when he saith, what is your life? it is even a vapour that appeareth for a little time, and then vanisheth away, jam. 4.4, Now that our death may be comfortable unto us; first, we must remember that we are mortal, Gen. 2.17. In that day that thou eatest thereof, thou shalt dye the death, Symachus translateth it, Mortalis eris, the consideration of mortality in Abraham, made him to say that he was but dust and ashes, Gen. 78.27. It is appointed unto men once to dye, but after this the judgement, Heb. 9.17. If men died not, they could not obtain life eternal, for flesh and blood cannot inherit the Kingdom of God, neither doth corruption inherit incorruption, therefore we must either die, or be changed; And this corruptible must put on incorruption, and this mortal must put on immortality, and then we need not to be afraid of death, for it shall be swallowed up in victory, 1 Cor. 15.50. as the Wise man saith, Ecclus 14.12. Remember that death is not long in coming, and that the covenant of the Grave is not showed unto thee; The Lord showeth unto us that we are all mortal, and that we must dye, but he showeth not in particular the time when we shall dye, and therefore we should be ready at all times. Secondly, remember the advertisements of death, when thou art faint and weary, those are Gentlemen Ushers to death, when ye feel those messengers, remember that the sound of their Master's feet is behind them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cincinni, sic dicti quod facile mutantur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutabit. 2 King. 6.32. We are called in the Scriptures, [bene hhaloph] Prov, 31.8. Children of change; and the locks of our hair are called [mahhaliphoth] mutationes judge 16.13. because they are soon changed, when our hair beginneth to change once, that is an advertisement to death, as the wise man saith; but many men take no notice of those advertisements, when a Sergeant cometh to arrest a man, the man absenteth himself, and will not seem to be at home; yet notwithstanding the arrestment is valide, and holdeth good in the Law: so those advertisements of death, although thou neglect them, and seemest not to be at home, yet the arrestment shall hold good, and thou shalt be enforced to answer at the day appointed. Thirdly, look upon the death of others, for that he looketh seriously upon the death of others, he cannot choose but that he must remember his mortality, 2 Sam. 20.12. When Amasa was wallowing in his blood, all the people stood still and looked upon him; when people behold the death of others, than it should put them in mind of their own death. Fourthly, acquaint thyself often with death, that it seem not a stranger to thee when it cometh, Hierome set the skull of a dead man before him daily, and the Anchorites of old scraped with their nails some part of their own grave every day; Put not the evil day fare from thee, Esay 22.12. When the Lord called the jews to mourning, yet they put the evil day fare from them, and they said, Let us eat, let us drink, for tomorrow we shall die, 1 Cor. 15.32. Many men live now as though they should never dye, they make a covenant with death, as the Prophet saith Esay 28.16. We have made a covenant with death, and with hell are we at agreement. But they are deceived, death is unmerciful, it will make a league with no man, this league is made only in the imagination of their own hearts. Fiftly, consider the comforts which we have against the grave, it is very terrible in itself, it is called a pit, Esa 38.18. darkness and the Land of oblivion, Psal. 88.13. The shadow of death, job, 10.21. corruption and destruction, and for the power of it, it is said to have gates and doors, job 38.13. and a soul, Esay 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatat sepulchrum animam suam. [Hirhhibbah sheol naphshah] the grave hath enlarged her soul; so to have hands Psal. 49.16 and 89.49. so to have a mouth, Ps. 141.7, so a sting 1 Cor. 15.55. all those Epithets are to show how terrible and fearful it is to a wicked impenitent sinner who lieth down in it with his sins upon him, but to the godly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sleeping place; it is a place that all men, yea even the best must come into, jacob made account to go thither Gen. 37.35. and job desired to be there; O that thou wouldst hide me in the grave, job 14.13. Because he knew that it was his house, job. 17.13. Yea Christ himself was there, and sanctified it, first he bought the grave, the price of him that was valued, after that judas had cast it back again, was given for a potter's field, for the burial of strangers, this is the first right which gentiles have to the grave, because Christ purchased it unto them. Again Christ was buried in Golgotha where his blood ran down upon the graves of the dead that were buried there. Thirdly, he hath lain down in it, and whereas it was loathsome before, now he hath presumed it, so that we may safely lie down in that bed in which his blessed body lay; and lastly he hath the key of the grave, to open it when he pleaseth so that it hath no power to keep us. Revela. 1.18. I have the keys of hell and of death, this is a singular comfort to us then who are the Children of God, so that we may say better is the day of our death than the day of our birth. Sixtly; we should remember that our dead bodies are within the covenant, and the Lord forgetteth them not: When jacob went down to Egypt the Lord promised to bring him back again, Gen. 46.4. but how did the Lord bring him back again, seeing he died in Egypt? The Lord was with him when his bones were brought out of Egypt: so the Lord preserveth all the bodies of his Saints, and he keepeth all their bones, Psal. 34.20. yea even when they are in the grave, because they are within the Covenant, therefore it is called, domus viventium, the house of the living. Lastly, that our death may be comfortable unto us, let us remember that it doth not only put an end to our miseries in this life, but it is the entrance to glory and everlasting happiness, where we shall see the Lord and his Angels, and abide with them eternally; Moses is renowned unto the world's end, because he saw the Lords back parts only; but we shall not only see his backeparts, but we shall see him as he is, even face to face, 1 john 3.2. 1 Cor. 13.12. The Queen of Sheba heard many things of Solomon, and yet the half was not told her, but when she saw him face to face, than she said, Happy are thy men, happy are thy servants that stand continually before thee, 1 King. 10.8. So in this life we hear many things of Christ the true Solomon and his kingdom, but yet the half are not told us, for the eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2.9. But at the day of our death when our soul shall be separated from our bodies, than we shall see these things, and shall say with the Queen of Sheba, happy are thy men, happy are thy servants that stand continually before thee; and blessed are the dead that die in the Lord, Revel. 14.13. If we consider these things seriously, we shall be enforced to conclude with Solomon here, better is the day of death, than the day that one is borne. Errata. Pag. 32. line 6 for Ezek. r. Esa. pag. 43. l. 15. for eat of this. r. eat not of this bread but other less holy things, pag. 68 l. 30. were essentially, r. as the cause and the effect. pag. 73. l. 8. r. first fruits. pag. 82. l. 20. deal done upon, pag. 95. l. 1. Pentecost. r. Passeover. pag. 101. l. 11. deal therefore. p. 114. l. 25. r. they blew not at all in the fifty year, as Masius holdeth, but in the forty nine year, pag. 156. l. 22. for neither. r. and his sons, but not his daughter, pag. 168. l. 27. for thee, r. his. FINIS, AN EXPLICATION OF THE JUDICIAL LAW OF MOSES. Plainly discovering diverse of their ancient Rites and Customs. As in their Governors, Government, Synedrion, Punishments, Civil Accounts, Contracts, Marriages, Wars, and Burials. Also their Economics, (Vizt.) their dwellings, Feasting, Clothing, and Husbandry. Together with two Treatises, the one showing the different estate of the godly and wicked in this life, and in the life to come. The other, declaring how the wicked may be enlightened by the preaching of the Gospel, and yet become worse after they be illuminated. All which are cleared out of the Original Languages, and do serve as a special help for the true understanding of diverse difficult Texts of Scriptures. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Venia danda primum aliquid experienti. By JOHN WEEMSE, of Lathocker in Scotland, Preacher of God's Word. LONDON Printed by john Dawson for john Bellamy, and are to be sold at his Shop at the sign of the three Golden Lions in Cornhill, near the Royal Exchange. 1632. TO THE RIGHT HONOURABLE COLENE, EARL OF SEAFORT, Lord Mackenzee and Kintaill, one of his MAJESTY'S most Honourable Privy Council in the Kingdom of Scotland. Honourable and my very good Lord, GOD who is the God of order and not of confusion, from whom all good things descend, hath placed here below sundry sorts of people; Prov. 30.25.26.27.28 the Aunts are a people not strong, yet they prepare their meat in the Summer; the Coneys are but a feeble folk, yet make they their houses in the Rocks; the Locusts have no King, yet go they forth all of them by bands; the Spider taketh hold with her hands, and is in King's palaces; this sort of people differ very much, for some of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which provide only for the present day, but lay up nothing against the morrow; the Grasshopper provideth not against the winter as the Ant doth; there are others of them who live by rapine, as the Caterpillars who devour all and then fly away; Nahum 3.16. and Nahum compareth the Merchants of Ninive to these, that carry all the wealth away with them; and there are some of those people which are insatiable, as the Horseleech, that hath two daughters who cry continually, Prov. 30.15. Give, give; This sort of people are governed by instinct only; the Locusts have no King, yet they go out in bands; the Ant hath no guide, Prov. 6.7. overseer, or ruler, yet she provideth her meat in the Summer, and gathereth her food in the harvest, although they have no King or ruler to command them, and oversee them, neither a guide to direct them, yet they are ruled by instinct. There are a second sort of people that God hath placed here below, and they are men; and there is a greater difference amongst this people, than amongst the former, for look upon some of them, and ye shall hardly discern whether they be men or not, and as the Philosophers say, there are some sorts of creatures that we cannot tell whether they live the sensitive or the vegetative life only, there is so little life in them, as in the Shellfish; so it is hard to discern whether those live the reasonable life, or the brutish only, they have no laws, they lodge in the caves of the earth, go naked, eat raw flesh, and although they have the shape of men, yet they have but the heart of beasts in them, as Nabuchadnezzar had. There are other men who are ruled by reason, and politic government, for their God hath taught them, he may be called their God in this respect, Esay 28.26. as the Prophet Esay calleth him the husbandman's God, because he teacheth him how to manure the ground, and so God cometh nearer to them; they are a people here, but yet they are not God's people, and it is better to be a dorekeeper in the house of God, Psal. 84.10. than in highest advancement amongst such. There is a third sort who live in his Church, and this is the highest society in this life, and here we shall see policy, justice, frugality, and all virtues, because God's worship is here, and as the inferior faculties of the soul are eminenter by way of excellency contained in the superior, so are all those comprehended in Religion; and as the shadow followeth the body, so doth policy and order follow Religion; if a man would learn frugality, let him look to joseph, Psal. 104.22. who taught the Senators of Egypt; if he would learn policy, let him look to the government of salomon's Court and his house; 2 King. 4. if he would learn to be a good warrior, let him see what order the Lord hath placed in the Camp of the jews; Numb. 80.10. and if he would learn justice, he shall see it exactly described in the Law of God. My Honourable Lord, I have made choice of your Lop.: to recommend this Treatise to your Patrociny, because ye know what it is to be amongst God's people; many great men if they get their portion in this life amongst the people of this world, Psal. 17. they care not to be Denizens in the society of God's people, and they content themselves with the portion of this world, and say, Benumb est hic esse; but this is a freedom which is bought at a higher rate, it cost the chief Captain a great sum of money to be made a freeman in Rome; Act. 22 28. but to be made a freeman in the Church of GOD, it cost the price of Christ's blood. Great men desire to be out of this first society, they desire not to live like beasts; but if they come to the second society, to live like civil men, that doth content them; they give GOD thankes (perhaps) for this, that they are men and not beasts, and that they have been bred civilly, but few give God thankes for this, that they live under the Gospel, where they may learn Christ, not many Noble are called. 1 Cor. 2. Sometimes they may tremble and fear, Act. 24.25. as Felix did, Act 26.28. and put off their conversion to another time, and some of them are like Agrippa, who almost are persuaded to be Christians; but few like Sergius Paulus, Act. 13.7. who was converted at Paul's preaching. My Lord, you have had still the practice of Religion in your house, and one of the best helps to further you, your worthy and religious Lady, whose name smelleth now like the wine of Lebanon, when she is gone, Hosea 14.7. and now she enjoyeth the fruit of that, when neither her Nobility, birth, or worldly honour profited nothing; and this I writ unto your Lop.: beseeching you to go on in that Christian course, that both by your place and example, you may draw others unto the truth. The Lord promised that he would give the uttermost parts of the earth for a possession to his Son; Psal. 2.8. this is the Motto of this Island, and the farther North, it is the nearer to the ends of the earth, study therefore my good Lord, that jesus Christ may have his possession enlarged in the North, and this shall be your crown in the latter day, when all your possessions shall fail you. Your Honours in all dutiful submission, JOHN WEEMSE: THE CONTENTS. Of the judicial Law in general. Page 1 CHAPTER I That Kingly Government is best. Page 4. CAP. II. An explication of jothams' Parable. Page 7 CAP. III. Why God was angry with them for choosing a King. Page 12 CAP. FOUR What Samuel meant by mishpat hammelech. Page 14 CAP. V. A difference betwixt the election of Saul, and the election of David. Page 16 CAP. VI Of the anointing of their Kings; and whether the Kings and Priests were anointed with the same oil, or not. Page 18 CAP. VII. How the Kings of judah and Israel broke the commandment in multiplying wives. Page 22 CAP. VIII. A comparison betwixt salomon's Kingdom and Christ's. Page 27 CAP. IX. Whether Rahab was a betrayer of the City of jericho. Page 34 CAP. X. Whether the Kingdom of judah or Israel were the best Government. Page 38 CAP. XI. Whether the jews might choose Herod for their King. Page 44 CAP. XII. Whether Ishboseth was a rebel in affecting the Kingdom, or not. Page 47 CAP. XIII. Whether it was lawful for the jews to pay tribute to Caesar, or not. Page 49 CAP. XIIII. Whether Naboth might have justly denied to sell his vineyard to Ahab, or not. Page 52 CAP. XV. Whether the jews should be tolerated in a Christian Commonwealth. Page 57 CAP. XVI. Of the Synedrion of the jews. Page 61 CAP. XVII. Whether a judge is bound to give sentence according to things proved and alleged, or according to his own private knowledge. Page 66 CAP. XVIII. An partus sequitur ventrem. Page 70 CAP. XIX. An error personae irritat contractum. Page 72 CAP. XX. That a judge may give out sentence by the information of the false witnesses, and yet be free. Page 75 CAP. XXI. Of one who killed in sudden passion. Page 77 CAP. XXII. Whether they might take the sons of the Prophet's widow for debt, or not. Page 80 CAP. XXIII. Whether a man may sell his son for debt or not. Page 83 CAP. XXIIII. Of their diverse sorts of Rulers and Commanders. Page 86 CAP. XXV. Of the civil counting of their times, and first of their hour. Page 88 Of the hours on Ahaz Dial. Page 89 CAP. XXVI. Of their day. Page 95 How they reckoned the days of the week. Page 98 CAP. XXVII. Of their months. Page 100 CAP. XXVIII. Of their year. Page 106 CAP. XXIX. Of their numbering and manner of counting. Page 108 CAP. XXX. Of their civil contracts and manner of writing them. Page 112 CAP. XXXI. What things the Goel was bound to do to his kinsman, and what things were done to him by his brethren. Page 116 CAP. XXXII. The difference betwixt the brother natural, and kinsman, in raising up seed to the eldest brother, and what was done if they refused. Page 119 CAP. XXXIII. Of their marriages. Page 122 CAP. XXXIIII. Whether a brother natural (to keep the Tribes distinguished) might marry his brother's wife or not in Israel, or is it meant only of the next kinsman. Page 130 CAP. XXXV. Of their Prisons and places of punishment. Page 133 CAP. XXXVI. Of their whipping. Page 138 CAP. XXXVII. Whether an Israelite that had lain with a bondmaid that was betrothed, was whipped or not. Page 141 CAP. XXXVIII. Of the Law of Retaliation. Page 143 CAP. XXXIX. That theft among the jews was not capital. Page 145 CAP. XL. Of their proceeding in judgement before they executed the malefactor. Page 148 CAP. XLI. Of their capital punishments. Page 151 CAP. XLII. They gave wine to those who were going to be excecuted. Page 154 CAP. XLIII. Of their wars. Page 156 CAP. XLIIII. Of their burials. Page 169 Of the jews Economics. Page 177 Of the manner how they sat at Table. Page 181 Of their Feasts. Page 182 Of the place where the Romans used to make their Feasts. Page 185 Of their manner of drinking. Page 188 Of their apparel. Page 189 Of the diverse stuffs whereof their clothes were made Page 190 Of their Husbandry. Page 191 Of the manner how they threshed their corn. Page 192 A comparison taken from ripe figs. Page 193 A comparison taken from shepherds. ibid. Of the miseries of the children of God in this life, and their happy estate in the world to come. Page 195 How the wicked may be enlightened by the preaching of the Gospel, and yet become worse after they be illuminated. Page 210 A Table of the places of Scriptures explained in this Treatise of MOSES judicial Laws; the first number showeth the Chapter, the second the Verse, and the third the Page. Genesis. Cap. Ve. Pag. 8 12 66 24 11 89 55 123 27 3 179 28 12 205 34 12 124 39 21 137 ●● 22 84 44 33 85 49 19 158 Exodus. 9 31 192 11 5 47 14 13 204 12 29 95 22 27 81 31 14 153 32 7 17 Leviticus. 20 6 153 25 23 54 27 1 3 Numbers. 8 17 95 10 31 2 11 19 100 12 15 158 14 33 62 Deuteron. 6 1 1 8 4 160 17 12 64 14 12 20 6 20 10 37 25 6 121 29 5 160 33 2 2 joshua. 9 7 37 10 14 94 11 16 24 19 37 23 2 86 24 30 175 judges. 3 15 109 5 10 194 7 2 165 8 23 13 9 9 8 11 15 109 14 8 123 18 17 5 Ruth. 1 17 170 2 14 180 4 11 127 1 Sam. 2 13 14 10 25 15 16 7 17 13 9 17 7 123 25 11 199 31 13 173 2 Sam. 1 18 170 3 12 20 7 5 17 8 4 24 12 8 26 18 33 20 19 17 41 24 12 17 15 5 1 King. 2 1 208 3 11 25 4 7 101 25 5 29 31 6 23 9 9 26 37 10 18 28 12 7 10 17 20 80 21 3 54 2 King. 3 7 49 9 1 19 15 19 33 21 20 ibid. 1 Chron. 21 10 17 22 14 23 27 1 101 29 3 22 23 13 2 Chron. 2 17 15 11 17 32 32 27 23 Ezra. 2 5 84 Nehem. 7 65 21 Esther. 2 5 86 job. 2 10 6 10 4 18 24 3 82 Psal. 20 7 24 45 4 42 63 12 156 65 8 96 68 30 165 72 19 131 73 13 200 74 25 205 9 5 97 104 15 9 105 18 137 137 15 176 Proverbs. 6 6 88 13 111 31 146 20 5 30 23 10 118 3 8 105 16 9 Eccles. 2 28 26 4 12 1 9 8 9 10 2 108 16 177 Cant. 3 4 126 7 31 11 125 4 6 29 8 6 25 8 60 Esay. 2 7 25 3 7 10 8 2 76 10 27 22 21 7 158 30 24 191 40 12 108 50 7 48 53 9 174 jerem. 6 4 97 9 18 171 11 19 135 16 77 183 29 26 135 32 9 54 14 115 34 5 171 38 6 134 43 12 193 Lam. 2 11 11 4 12 11 Ezek. 1 1 103 15 2 9 16 24 34 18 16 82 Daniel. 1 12 179 2 31 103 9 25 96 Hosea. 2 3 124 9 10 193 10 11 192 13 11 5 Amos. 2 8 154 Obadiah. 7 185 18 167 jonah. 2 5 136 Micah. 5 2 87 6 16 16 7 1 149 Nahum. 3 12 193 Zacha. 7 1 107 9 9 17 12 12 170 Malac. 2 8 86 4 4 1 Matth. 5 22 61 6 29 197 7 27 52 11 18 186 20 2 52 22 17 49 25 30 134 26 12 10 68 59 27 9 113 17 59 Mark. 11 13 193 14 15 186 56 68 15 23 155 Luke. 2 51 30 10 1 63 14 8 182 19 22 48 22 30 30 23 4 150 25 154 john. 3 29 126 5 31 89 8 49 30 9 31 22 13 3 78 16 19 195 Act. 1 10 113 35 136 4 19 70 12 10 134 13 35 88 21 4 177 Rom. 3 2 60 8 14 30 13 13 178 14 13 67 1 Cor. 5 11 73 12 63 10 31 184 2 Cor. 5 17 107 11 24 139 13 1 76 Ephes. 4 8 168 9 176 Philip. 2 6 30 3 5 41 Coloss. 2 3 31 1 Tim. 2 1 35 5 6 81 2 Tim. 2 4 167 Heb. 4 13 32 1 Pet. 1 4 126 9 21 2 5 25 2 Pet. 1 19 97 1 john. 1 1 76 Revel. 7 4 149 9 190 12 1 105 17 14 3 A Table of the Hebrew words expounded in this Book. א 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 נ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 ד 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 ה ה Demonstrativum 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 ז 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 ה 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 י 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 כ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 ל 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 180 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 169 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 נ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 ס 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61 ע 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 פ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 ¶ A Table of the Greek words expounded in this Book. Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 Β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 Γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 Λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58 Μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186 Ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 Ξ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 Π 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 Ρ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 Σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 Υ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 Φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184 Χ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 An Alphabetical Table of the chief matters and principal distinctions contained in this Book. A ADonijah how guilty of treason, 43. Anger followeth the complexion of the body, 80. to do a thing in anger, 79. Anointing of the Kings a judicial Law, 18. See King. their anointing before meat, 187. Apparel, of the matter of their apparel, 189. See . Apologue, two Apologues found in the Scripture, 8. God teacheth by Apologues, 7. what we should look to in an Apologue 8. B Battaile, see Wars. Beds in which they sat, 185 the decking of their beds, 186 Borne, first borne succeeded to the Kingdom by the Law of Nations, 47. Bosom, to lean in it a token of love, 181. Bow, see Lamentation. Bramble representeth a bad King, 10. Bread of sundry sorts amongst the jews, 179. breaking of bread a token of love, 184 Brother, the privileges of the eldest brother 117. what the second brother was to do to him, ibid. Bridegroom, his friends, 126. what was the office of the Bridegroom's friend ibid. the manner of blessing the Bridegroom and Bride, 127. Burial, the place of burial, 169. strangers buried by themselves, 170. Ceremonies used at Burials, ibid. great charges at their burials, 175. feasts at their burials, 174. they comforted the living after the burial, 175. See tomb and dead. Burning, a punishment amongst the jews, 151. who were burnt, ibid. C Camp, four remarkable things in the Camp of Israel, 159. Caesar more mild than Pharaoh to the jews, 52. Christ called the Oil, 22. whether Christ was his proper name, 21. he paid tribute, 51 derided by the jews, 154. why he refused the drink, 155. he suffered in all his senses, ibid. , of the matter of them, 190. of the colour of them, ibid. diverse sorts of cloth, 191. Concupiscence twofold 79 Condemned, what done to them before the execution, 154. Contract, the manner of writing it, 112 of the sealing of it, 113. Cut, what meant by cutting off, 153. D Dan, a warlike Tribe, 158. he was the gathering host, ibid. Daniel, why he eat Lentils, 179. David, how chosen, 14. how called the Lords servant, 15, a man according to his heart, ibid. Why he mourned for Abner and Absalon, 20. thrice anointed, 21. how he came by his riches, 23. he broke not his oath to Shimei, 40. sinned not in killing the Amalekite, ib. Day, Hezekias' day, 94. Ioshua's day, ibid. Day threefold, 95. the spiritual use of it, 97. how the days are reckoned from the Planets, 99 Day when taken for a year, & when for a month, 123 Dead, how long they lamented the dead, 170. Minstrels at the burial of the dead, 171. they hired mourners, ibid. the song of the mourners, ibid. washed & embalmed the dead bodies, 172. burnt sweet Odours for them, ibid. Death, the jews put not two to death in one day, 150. Dial, five sorts of Dial's, 90. of Ahaz dial, ibid. things remarkable in it, 90. etc. the spiritual use of dials, 94. Dinner described by drawing of water, 89. it was the time of the jews breakfast, 177. they fed sparingly at dinner, 178. Dowry given by the man at the first, 124. Drink, of their Drink, 168. the manner of their drinking, ibid. Diet, three sorts of diets, 180. E Earth, the lower parts of it put for the womb and grave, 176. Edomites and Egyptians distinguished from other Nations, 45. Embolimie year what, 102 Embolimie Epact counted as no Epact, 105. Error of the person when it nullifieth a Contract, 71. Evil twofold, 68 Eyes of flesh what, 18. Executioner whether he is to execute a person that he knows to be innocent, 70 Examples, rules concerning examples, 33. F Face, to spit in the face a great disgrace, 118. Family, three sorts of commanding in the Family, 83. the tribes divided into Families, 87. division of families, ibid. Father might sell his children, 84. Feasts at their marriages, 182. at their weaning and death, 183. at their burials, 174. at their covenants, 183. who were invited to their Feasts, 184. the number at their Feasts, ibid. the end of them, ibid. Figs green and ripe, 193. G Gentile taken two ways, 45 Gideon his Proclamation before he went to battle, 165. he chose the most cowards, ibid. Glutton, who called a Glutton, 198. God hath exceptions from his law, 131. how he is said to cut off a man, 153 Goel see Kinsman. Goods a double use of them, 199 Government, what things essential and accidental in it, 4. Monarchical the best, 5. Grace doth not abolish nature, 35. Grave a strong prison, 136. the bodies rest in it a short while, 176. great affinity betwixt it and the womb, ibid. H Hell a fearful prison, 136 no comfort in it, nor redemption out of it, 137. Herod why he might be King, 45. Why called a private man, 46. Horses when, and when not to be multiplied, 24. 25. Horses houghed 24. Hour from whence derived, 88 hours twofold, 89. hours measured by their shadow, 178. I jael had a Covenant with the Israelites and Canaanites, 36. jews, the manner of their blessing, 32. jew taken two ways, 45. a people prone to rebellion, 49. how they plead for their liberty, 50. they detest Christians, 57 they expect Elias, 58. they oppose themselves to Christ's offices and natures, 58. 59 whether they may be suffered amongst Christians, 60. joab his virtues, 39 his vices, 41. joshua what league he made with the Nations, 37. a type of Christ, 38. his covenant with the Gibeonites, 73. Ishbosheth compared with jeroboam, 48. not excused for affecting the Kingdom, ibid. Israelites, not set to servile work, 15. why called Moses people, 17. judah his privileges 157. when he was the Lion's whelp, and when the young Lion, ibid. judge, difference betwixt the house of judgement and the house of the judges, 61. when they sat in judgement, 64. the order how they sat, ibid. K Kings, instruments of much good, 5. a good King represented by the Olive, Vine, and Figtree, 10. he is the head & husband of the Subjects, 11. Kings had more absolute authority than the judges in Israel, 13. the jews blamed for ask a King 12 What King described by Samuel, 14. of the anointing of the Kings 18.19. What Kings were anointed with holy Oil, ibid. How the Kings of juda and Israel might multiply riches, 22. Kings of Israel more formal in justice than the Kings of juda, 38.39. Kinsman, the privileges of the nearest Kinsman 117. Christ our near Kinsman ibid. a difference betwixt the Kinsman and natural brother, 121. Knowledge twofold, 69. L Lament see dead. Lamentation of the Bow, what, 170. Lamentations entitled diversely, 171. Land, what land the jews might sell, and what not, 54.55. Hanameel sold not his Land, 54. Law, three sorts of Laws given to the jews. 1. judicial law what, ibid. compared with humane Laws. 2. it permitted many things 3. the punishment of it alterable, ibid. compared to a jailer. ibid. Lazarus not a proper name, 196. his miseries 200. compared with job, ibid. League twofold 37. What league to be made with the Nations, 37. Leah why set down as an example, 127. Lily, the song of the Lily what, 170. M Man God's penny. Marriage, the time betwixt the affiancing and the marriage, 123. marriages made three ways, ibid. dissolved three ways, 124 solemnities at their marriages, 125. the blessing at the marriage, 127. the song at their marriage, 128. Midst twofold, 93. 144. Ministers Christ's second brethren, 117. the portion of a slothful Minister, 118 Miracles threefold, 39 Moses how he chose the seventy, 65. how his spirit was upon them, ibid. Months how reckoned 100 how many days in the month, ibid. how many months in the year 101 Months of the Moon considered three ways, 102. they had no proper name before the Captivity, 103. what was reckoned from every Month, 107. Mourners, see dead. N Nation, of destroying the seven Nations, 36. Number, the rounding of number, 62. of the jews numbering 108. the number seven what it signified, 146. Why the dual number doubled, ibid. O Oil, three sorts of Oil, 9 whether the Kings and Priests were anointed with the same oil, 18. Olive tree an excellent sort of wood 9 P Passion, things done in passion and deliberately, 77. Peace to be offered to the enemies, 166. three conditions of peace, ibid. Priest how anointed 18. how his anointing pertained to the judicial Law, ibid. he might not mourn for the dead, 20. Precepts of three sorts amongst the jews, 145. Affirmative bind not so strictly as negative 146. Prison, three sorts of Prisons amongst the jews. 131. some of their Prisons without, and some within the gates of jerusalem, ibid. ezechiel's prison, jeremiahs' prison, and Peter's prison compared together, 135. three sorts of prisons, 136. Proselytes of two sorts, 44 when they might enter into the Congregation, ibid. Punishments of diverse sorts amongst the jews, 138 Q Queens in favour with Solomon, 26. R Rahab, what things objected against her, 34. free of treason, 35. saved although a Cananitish 36. a type of the Church. Rahel why set down as an example, 127. Redeemer, see Kinsman. Retaliation twofold, 143. Of the law of Retaliation, ibid. the strict and mild sense of it, 144. the Roman Law of Retaliation, ibid. Righteousness twofold, 49. S Solomon, how he came by his riches, 23. his wives. 25. his Kingdom compared to the Moon, 27. 28. his throne see throne. Solomon compared with Christ, 30. Arguments proving his repentance, 32. four chief virtues in him, 42. why he caused to kill joab, Adoniah, and Shimei, ibid. his glory compared with the Lily, 197. Sell, the jews might sell their houses, 56. but not their lands, 50. the father might sell his Children, 83. but not his wife, ibid. seventy which Moses chose 65. they had the spirit of Moses, ibid. they had not the gift of Prophecy by habit, 66. Shepherds, how they fed their flocks, 194. Shoe, pulling off of the shoe twofold, 119. Shimei how guilty of treason, 41. Song see victory. Soldiers, when they entered to the wars amongst the jews, 152. Stoning a capital punishment amongst the jews, 151. who were stoned, ibid. Strangling, who were strangled, 152. Synedrion divided into five parts, 62. where it sat, ibid. What things judged in it, 64. T Table, how their Tables were covered 187. Of their diverse sorts of Tables, ibid. Tabernacle, how it was placed in the Camp, and at the removing of it, 157. 163. Theft not capital amongst the jews, 145. 146. Throne, salomon's throne, 28. 29. it had Lions on every side, ibid. admonitions given upon every step of his Throne. Tombs, Kings and Prophets were buried in stately Tombs, 174. Their Tombs had a mark of distinction, 175. Trees, a threefold use of the trees, 8. Tribes, how they pitched about the Tabernacle, 151. 161. the feebler tribes had a courageous tribe, ibid. Tribute threefold, 51. V Vinetree a base sort of wood, 9 Why it refused the Government, ibid. Victory, the song of Victory, 167. who sung the song of Victory, 168. W Wars of two sorts, 166. their names who returned were marked, 150. when they went to the wars, 156. their General, 162 their marching, 163. who were discharged from the wars, 164. 165. how they comforted the Soldiers before they joined battle, 167. their Colours, 162. their Ensigns and Mottoes, ibid. what they did when they were at the shock of the battle, 167. Whipping a punishment amongst the jews, 138. the manner of their whipping, 139. not whipped thrice for one fault, ibid. it was not a disgrace amongst the jews, 140. the spiritual use of it, ibid. Widow why called empty and dumb, 81. of the Prophet's widow, ibid. Oppression of the widow a grievous sin, 83. Witnesses, the chief part in judgement depended on them, 75. not to proceed without witnesses, 76. a faithful witness, what, ibid. Wives not to be multiplied, 26. the jews restraint in multiplying wives, ibid. Y Year divided into four seasons, 89. Leap-yeare what, 101. AN EXPLICATION OF THE JUDICIAL LAW OF MOSES; As they are annexed to the Moral and Ceremonial Laws. Of the judicial Laws in general. SALOMON the Preacher, Eccles 4.12. saith, that a threefold Cord is not quickly broken. The LORD gave his people three sorts of Laws, as three Cords to bind them, and to keep them in obedience. God gave his Moral, judicial, and Ceremonial Law to his people as a threefold Cord. The first was his moral Law, which was properly called his Law, Deut. 6.1. Secondly, he gave them his Ceremonial Laws, which are called his Statutes and Decrees, Exod. 12.24. And thirdly, his judgements, which were the judicial Laws, Mal. 4.4. Deut. 24.17. These judicial Laws were Determinations of the Moral Law. The judicial Law what. A Determination is either juris divini or Humani; these Determinations in Moses judicial Laws are divini juris; Determinatio juris divini. juris humani. therefore they had greater force to bind the jews, than any municipal Law hath to bind the Subjects now, in respect they were given by God himself, and these Laws of men which draw nearest to them in equity, are most perfect; although particularly they cannot be fitted to every Nation, no more than a shoe of one measure can serve for every foot. The second sort of Determination is juris humani, when men determinate, where there is no express commandment of God, as concerning circumstances, time, places, persons, and such. God commandeth in his law, that they should pay their first fruits, but he determineth not how much they should pay of their first fruits; then the Priests come in with their humane determination, that the most shall give no more than one of fifty, and the least shall give no less than one of sixty. Simile. When the Israelites were travelling in the Wilderness, they had the Cloud to direct them by day, and the pillar of fire to direct them by night; yet they desired jethro to be eyes to them, Num. 10.31. What need had they of jethro to be eyes to them, seeing they had the Cloud by day and the pillar of fire by night? jethro was a guide to them, to show them the particular places and ways in the Wilderness, as the Cloud and the pillar were their guide to direct them to Canaan. So humane Determinations and Laws, are but guides in particular circumstances. A comparison betwixt Humane Laws and Moses judicial Laws. Humane Laws they command, they forbidden, and sometimes they permit, and lastly they punish: so ye shall see all these four in Moses judicial Law. First, his judicial Laws do command, but they command the outward man only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iguca lex. and here Moses speaketh to them but as a judge, and they differ from that fiery Law, the moral Law, that searcheth and peirceth into the heart, Deut. 33.2. Secondly, Humane Laws do prohibit and forbid; so do these judicial Laws, and there are more of them which are Negatives than Affirmatives, to show us the perverse nature of man. Thirdly, Why Moses judicial Laws permit many things. Humane Laws give way and permit something for the eschewing of greater evil; so doth Moses judicial Law, Levit. 27.10. When a man offered a Beast unto the Lord which he had vowed, he might not change a good for a bad, or a bad for a good; this was commanded only for eschewing of greater evil; for if it had been lawful to change once, a good in place of a bad one, than they would have come quickly to this, to have changed a bad for a good: So this Law permitted divorcement for the hardness of the people's hearts, and for the eschewing of greater inconvenience, least hardhearted men should have killed their wives. Fourthly, The punishments of the judicial Law alterable. the punishments inflicted by humane laws are alterable: so were the punishments in Moses judicial Law; therefore the jews say of them, ascendunt & descendunt, which they understand, not of the greatest and highest transgressions, but of the middle sort of transgressions, which praecepta media, their middle Precepts did forbid. Example, Ex. 22. If a man kept a pushing Ox, knowing that he were wont to push, if he kill a man, than the Law ordaineth that the man shall die, or else to redeem himself with a sum of money; here the Law ascended or descended: but if a man had wilfully killed a man, that was praeceptum grave, the punishment neither ascended nor descended, but he was to die the death. The Scripture compareth the moral Law to a prison, Gal. 3.22. the Ceremonial Law to a second Ward, and these judicial Laws to a jailer, to keep the transgressors in close prison that none of them break out. CHAPTER I. That Kingly Government is the best Government. JUDG. 17.6. In those days there was no King in Israel, but every man did that which was good in his own eyes. IN government there are five things to be considered; first, potestas; secondly, ordo; thirdly, modus; fourthly, titulus; and fifthly, usus. Five things in Government. First, there must be a power to exercise government; secondly, order, that some command and some obey, some to be superiors and some to be inferiors; thirdly, the manner, whether the government be Monarchical by one, or Aristocratical by more; fourthly, the title whether it be by Succession, or Election; and last the use, how they exercise this Authority. What things essential and what accidental in Government. That there should be a power and order in Government, these two are essential in all Governments, no Government can stand without these two; but the manner, whether it be by one or by more; and the title, whether it be by Succession or Election; and the use, whether they govern well or not; these three are but accidental in Government. Monarchical the best Government. Of these two sorts of Government Monarchical is the best. Their reasons who hold Aristocratical Government to be the best. Levi been Gerson upon the 1 Sam. 8. holdeth that Aristocratical Government is best, and to be preferred to Kingly Government; learn, saith he, what hath befallen us under the hand of Kings; David caused the plague to come upon the people. 2 Sam. 24.15. Ahab restrained the rain for three years. 1 King. 17. and Zedekiah caused the Sanctuary to be burnt, 2 Chro. 36.14. and the jews apply that saying of Hosea, I gave them a King in mine anger, and took him away in my wrath. Hos. 13.11. That is, I gave them their first King Saul in mine anger, and I took away their last King Zedekiah in my indignation. We must distinguish betwixt the parts of a King's person, and the faults of the Office. But the jews distinguish not well here betwixt the faults of a King's person, & the calling itself; good Kings did many excellent things amongst them; for David a man according to Gods own heart, fought the battles of the Lord, 1 Sam. 25.28. King's have been the Instruments of much good. appointed the order of the Priests, and Levites, and Singers, 1 Chro. 24. and 25. He made many Psalms to the praise of God. And Solomon who succeeded him, built the Temple, wrote many excellent Proverbs and Parables, 1 King. 4.32. And kept peace in Israel, that every man might dwell safely under his own Vine-tree, and under his Figtree, 1 King. 4.25. Now that Monarchical Government is the best government, it is proved thus. Reason's proving Monarchical government to be the best. Reason 1 Kingly or Monarchical Government resembleth God's government most, which is Monarchical; so it resembleth Christ's government most in the Church. Reason 2 Kingly government is the fittest government to repress sin; for when there was no King in Israel, every man did that which he pleased; Micah set up an Idol. Kingly government fittest to repress sin. judg. 18. and they defiled the Levites Concubine, because there was no King in Israel. By King, here is not meant any other sort of government, but Kingly government, as is evident, judg. 18.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeres interdicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereditare, vel possidens regnum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regnum. There was no Magistrate then, but in the original it is, there was no heir of restraint then to put them to shame, joresh gnetzer, which may be interpreted either haeres interdicti, or possidens regnum, there was none to possess the Kingdom, or there was not an heir of restraint. Here two things are to be observed; first, that that is the best government which restraineth sin most; secondly, that that government which is by an heir of restraint, is fittest to repress sin; but the government Monarchical is such, and not Aristocratical, for it cometh not per haeredem, but only by Election. Observe what GOD himself saith to his people, Deut. 17.20. that he may prolong his days in his Kingdom, he and his children in the midst of Israel. Here the Kingdom goeth by succession, and not by election; here was an heir of restraint to repress sin. Object. It is objected, if Government be hereditary, then wicked Cambyses will succeed to good Cyrus. Answ. So in Kingly government, good Hezekiah succeeded to Idolatrous Ahaz, and if we receive good at the hands of God, why should we not receive evil also, job 2.10? Object. Thirdly, they allege josephus' testimony, of the jews dealing with Pompey to change their Government, Lib. 4. Antiq. 5. and that they would be no longer under Kings; and so they bring Lactantius citing Seneca, Lactantius lib. 17. c. 15. speaking of the Commonwealth of Rome; Pueritiam sub caeteris regibus egisse, ait, a quibus auctam & disciplinis plurimis institutisque formatam; at verò Tarquinio regnante, cum jam quasi adulta esse caepisset, servitium non tulisse; & superbo jugo dominationis rejecto, maluisse legibus obtemperare quàm regibus. Answ. When the jews wished that Pompey might change the government, The Romans find fault with the person of their King, and not with his Office. they wished only, that they might be more gently used; they blamed the persons, and not the government simply; and so the Romans were weary of Tarqvinius government, but they were not weary of Kingly government, as long as their Kings ruled them well. Their Deduction then seemeth not to have a good ground, who simply do prefer Aristocracy to Monarchy; first, they say Moses was extraordinarily called, and joshua succeeded him; and after that, the government of the Synedrion or seventy was settled amongst them, whose government was Aristocratical, Nomb. 11. The judges were set up but for a time over them, and they were raised up extraordinarily; and then the government was still the Lords, as we see in the example of Gideon, judg. 8. and of jephthe, judg. 9 And after, that the judges had ruled & governed them, than came Saul, whose government arose from the discontentment of the people, but they say it continued in the house of David especially, because he was a type of Christ; but simply they say, that God liked Aristocracy best. But seeing the Lord was minded to give the people of the jews a King, God was minded to give the jews a King. and telleth them what King he would choose, Deut. 17. How liked he Aristocracy best? and he liketh that government here. judg. 18.17. which is by the heir of restraint or the heir of the Kingdom. The Conclusion of this is, Conclusion. let us be thankful to God for our gracious King's Government, and that there is now an heir of restraint, to put wicked men to shame, and to curb the sons of Belial. CHAPTER II. An Explication of jothams' Apologue. JUDG. 9.8. The trees went out on a time to anoint a King over them, etc. THe Holy Ghost teacheth us in the Scriptures by Similitudes, Parables, and Apologues; God teaches us by Similitudes, Parables, and Apologues. and as a cunning Painter, the more vive that his Colours are drawn in the portraiture to express the image, Simile. we commend him the more; but when we see an Image made by some Archimedes, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to move itself, nod with the head, and roll the eyes, we commend that much more; So all the comparisons and similitudes in the Scripture, are laid out as it were in vive Colours to us. Two Apologues only found in the Scriptures. But there are two Apologues brought in in the Scriptures, this of the trees judg. 9 and that 2 King. 14.9. how the Thistle of Lebanon propounded marriage to the Cedar in Lebanon, where the trees are brought in walking and speaking, which affect the mind more than plain Similitudes; and in these we must not so much look to the Letter, as to that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the thing signified by the Apologue. All the trees refuse the Government. jotham bringeth in here the trees anointing a King, and they make choice of three most excellent trees; the Olive, the Fig, and the Vine-tree, and they all refused, The trees described by their properties. and then they make choice of the Bramble. The three excellent trees which refuse the government, the Olive, the Fig, and the Vine-tree, are described by three properties; the Olive for his fatness, the Figtree for its sweetness, and the Vine-tree because it cheered God and man: The Olive judg. 9.9. saith, should I leave my fatness, wherewith by me they honour God & man; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex hiphil & hophal compositum, sensus est, vestrisne verbis persuasa ita missam facere pinguedinem meam, juxta hiphil, & ea ipsa queque priver & deficiar juxta hophal, nihilque amplius habtam in me commendabile. The trees serve for a natural, civil, and religious use. in the Hebrew it is Hehhadalti, as if it should say, will ye persuade me with your fair words to leave my fatness, that I should be altogether deprived of it, so that I have nothing left in me worthy of commendation. And if we will compare these three trees together, we must consider them first as they serve for natural uses; secondly, as they serve for civil uses; and thirdly, for religious uses; and then we shall see the excellency of these trees. First, in their natural use; consider the wood of the Olive how fare it excelleth the wood of the Figtree, The wood of the Olive tree excelleth the rest. or the Vine-tree; The Cherubims were made of the Olive tree, 1 King. 6.23. which was a wood both of endurance fit to be carved or cut, better than the Algum or Almug trees which Hiram sent to Solomon, 1 King. 10.11. and it was better than the Cedar of Lebanon; the wood of the Figtree was but a base sort of wood, but the Vine-tree is the basest of of all, Ezek. 15.2.3. will a man take a pin of it to hinge any vessel, it serveth for no use if it be not fruitful; it is like the salt, if it lose the savour, it is good for nothing, Mat. 5.13. Secondly, consider the fruit of these trees; Their use in natural things. the Vine is uvifera, the Olive is baceifera, and the Figtree is pomifera, and they serve for most excellent uses in nature; the Wine serveth to cheer the heart of man, Psal. 104.15. and Pro. 31.16. give Wine to him that is of a sad heart, so the Oil maketh the face to shine, Psal. 104.15. and it is good for the anointing of the body. A Roman being asked how it came to pass that he lived so long? he said intus melle, & foris oleo: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ungebat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui unctus fuit, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo. it is fit for the anointing of the body: therefore those who wrestled of old were called Aliptae. Secondly, they have good use in curing of wounds, the Samaritane poured Wine and Oil in the man's wounds, Luk. 10.34. and the Fig is good to mature a boil; the Lord commanded to lay a lump of Figs to Hezekias boil, Esay. 36. For civil uses, the Oil excelleth the Wine and the Fig, for by me they honour man, judg. 9.9. unguentum militare. convivale. funebre. There is Vnguentum militare, wherewith their Kings were anointed to go out as their Captains before them to the Battle; so David was anointed amongst the mindst of his brethren to be their Captain and King, 1 Sam. 16.13. Secondly, there was Vnguentum convivale, Eccles. 9.8. Let not Oil be wanting to thy head, and let thy clothes be white. And thirdly, was Vnguentum funebre, as that box of Ointment which was poured upon Christ's head, Math. 26.12. The spiritual use of these trees. Now let us consider them in their spiritual uses, as they served for the worship of God; under the old Testaments the Wine and the Oil were used in their Sacrifices, the Oil in their Meat-offering and the Wine in their Drinke-offering; so in anointing their High Priests; but the Fig had no use in their Ceremonial worship; but in his worship under the Gospel the Wine goeth before the Fig or the Olive, for it is the sign of our Lord's blood in the Sacrament. These trees fitly represent a good King. The Olive, the Vine, and the Fig tree, fitly represent a good King; the Olive for his fatness to cure and heal their wounds, Esa. 3.7. Non ero Hhobhes, I will not be a healer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligator vulnerum. The seventy translateth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligator vulnerum; it is the part of a good Prince to pour Oil in the wounds of his wounded Subjects. Secondly, the Fig tree for his sweetness representeth a good King. 1 King. 12.7. If thou wilt be a servant unto this people, and serve them this day, than they will serve thee for ever. So David spoke mildly and sweetly to the people, 1 Chron. 28.2. Hear me my brethren and my people. Thirdly, the Vine-tree representeth a good King; the Wine gladdeth the heart, so the light of the King's countenance is life, and his favour is a cloud of the latter rain, Prov. 16.15. Three refused the Government, Deborah, Gideon, and jephihe. When these trees which were excellent for their fruit had refused the Government, than they made choice of the Bramble for their King; the Bramble represented a bad King. First, the Bramble bringeth forth no fruit; Secondly, The many evils which the Bramble brought with it. the Bramble hath no shadow to shadow the rest; thirdly, Rhamnus the Bramble is full of prickles, whatsoever it toucheth it holdeth fast, and it maketh blood to follow; it was with this sort of thorn wherewith Christ was crowned; the Italians call it Spina sancta: Fourthly, the fire came from the Bramble and did not only burn the shrubs of the field, but also the Cedars which were tall, which might have seemed to be exempted from this tyranny. The Persians said of Cyrus their King, that he was their Father, and Darius their King was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a Vintner who sold them, but Cambyses their King was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Lord who hardly ruled over them. The conclusion of this is, Conclusion. a good King is much to be honoured for the great good he doth to his Subjects: First, he is the head of the people, and as all the members of the body will hazard themselves for the safety of the head, so should he subjects for the safety of their Prince. Secondly, he is the Shepherd, and the Subjects are his flock, but who feedeth a flock and eateth not of the milk. 1 Cor. 9.7. Thirdly, he is the husband and his Subjects are his wife, and therefore she is called a widow when she wanteth her King, Lament. 1.1. What great lamentation doth a widow make when she wants her loving husband josias, than she poured her liver out upon the ground, her eyes failed with tears, and her bowels were troubled, Lament. 2.11. Last, the Prince is the soul and the Subjects are the body, and the body should do all things for the good of the soul; he is the breath of our nostrils, Lament. 4.12. We see how many obligations the Subjects own to their King. CHAPTER III. Why was God angry with them for choosing of a King. 1 SAM. 8.7. And the Lord said unto Samuel harken unto the voice of the people in all that they say unto thee, for they have not rejected thee, but they have rejected me that I should not reign over them. God was not angry simply with the jews for choosing of a King, but because they prevented the time. KIngly Government being the best Government, why was the LORD then angry with the jews for choosing of a King? He was not angry with them simply for desiring and choosing a King, but for the manner of their choice; for God was minded to have given them a King, but they would not stay the Lords leisure, but anticipated the time; therefore the jews say of them, comederunt immaturam uvam, the grape was not ripe enough as yet; we may see that God was minded to have given them a King, Deut. 17. because he telleth them what sort of King they should choose, and what he should do; and they say, Three things given in commandment to the jews when they entered into Canaan. that he gave them three things in commandment when they entered into Canaan; first, to choose a King; secondly, to root out the Canaanites; and thirdly, to build a Temple for his worship: God was angry with them that they sought a King so long as good Samuel ruled over them; he was angry with them because they would have a King to reign over them after the manner of the Nations, Deut. 17.14. I will set a King over me like all the Nations round about me, but thou shalt set them over thee whom the Lord thy God will choose: If they had said to Samuel, give one to reign over us after thy death, because thy children are corrupt, 1 Sam. 8.3. or give us one who may govern us in equity; this had been no offence to God: but simply to desire a King like the Kings of the Nations, this was their sin, and herein they rejected not Samuel, but God himself, 1 Sam. 8.7. How was God rejected when they chose a King, Quest. seeing Kings reign by him, Prov. 8. and the King's throne is God's throne, 1 Chro. 29.23. & 1 King. 2.15. The Lord did reign over them in both these sorts of Government, Answ. but when the judges commanded and ruled them, The judges had not such absolute government over the people as the Kings had. they had not such an absolute Government as when the Kings reigned over them; the judges might make no Laws, nor take tribute of the people as the Kings might do; therefore the Lords immediate Government did more appear when the judges ruled them, judg. 8.23. I will not rule over you, neither shall my son rule over you, the Lord shall rule over you. And when they rejected Samuel here they said in effect, as the jews said when they disclaimed Christ, We will have no King to reign over us but Caesar, joh. 19.15. God's power did more appear when the judges ruled, but his goodness and mercy appeared more when the Kings ruled. When the judges ruled over them then God's power did more appear helping them by weak means; but when the Kings reigned over them, than God's wisdom and his goodness did more appear in settling a government amongst them, and making their King's types of Christ. And as in God's miracles his power did more appear, but in his ordinary course working by nature his wisdom and goodness appeared more; so in these two forms of Government, his power did appear more when the judges ruled over them; but in settling the Kingly government amongst them, his goodness and his wisdom did more appear. The conclusion of this is, Conclusion. happy is that Kingdom when the King reigneth a me, per me, & propter me: a me when he is sent by the Lord; per me, when he is sustained and upholden by the Lord; and propter me, when he serves to glorify God in his Kingdom. CHAPTER FOUR What Samuel meaneth by Mishpat Hammelech. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 SAM. 8.11. And he said this will be the manner of the King that shall reign over you, etc. KIMCHI saith whatsoever is set down in this Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regis. it is lawful for the King to do it, and therefore he interpreteth Mishpat Melech 1 Sam. 8.8. This shall be the Law of the King, or this is the thing which the King may do by the Law; the Chaldie Paraphrast paraphraseth it Nimusa, a Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex, chaldaicè. Maymone expoundeth the words in this wise, he shall take your Beasts at the King's price, and your Olives and your Vines for to maintain his servants in the Wars; Rambamfilius Maymone. and he saith in necessitate omnia pertinent ad jus regis, sed extra necessitatem non pertinent: But this is not the meaning of the place. Samuel describeth a tyrant, and not what a King may lawfully do. The Lord is describing here to them, that King which he is to give to them in his wrath, and not what a lawful King may do; and Mishpat here signifieth not a Law, but the manner and custom of him who should do such things, as 1 Sam. 2.13. And the Priests [Mishpat] custom was with the people to take the flesh of the sacrifice that did not belong to him. Here it cannot be translated, it was the Priest's Law, for it had been sacrilegious theft in the Priest to have taken any part of the sacrifice, but that which was due to him. So this should be the [Mishpat] or custom of this King whom God sent in his wrath, that he should take any thing which he pleased from them, although it had not been for necessary uses; but 1 Sam. 10.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regni. the word Mishpat is taken in another sense, than Samuel told the people [Mishpat Hammelocha] the law of the Kingdom, and laid it up before the Ark. Here Mishpat is taken in another sense, how the King should rule the Country, and this Book Samuel laid up before the Ark; but this Mishpat was not laid up before the Ark, but was set down as a punishment for that people. Now that this King which Samuel describeth unto them (whom God sent in his wrath) might not do these things to his Subjects by lawful authority, Reason's proving that he was not a lawful King, who is described here. the reasons are these. Reason 1 First, God gave them this King in his anger, and took him away in his wrath, Hos. 13.11. Which cannot be said of any King in whom there is but the least sparkle of goodness. Reason 2 Secondly, He will take your [Cerem] not only your Vines, but also your Vineyards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ahab took Naboths Vineyard; whereas David bought from Aranna the jebusite the ground to build the Temple on. Reason 3 Thirdly, He will take their tithes; either he will take these tithes from the Priests, and that had been sacrilege; or else he will tithe the people over again, and that had been too hard a burden for them. Reason 4 Fourthly, He will make your young men slaves, and your young women drudges; The Kings of Israel made no free men slaves. but the good Kings of Israel never did so, they set not the Israelites to any servile work, 2 Chron. 2 17. And Solomon set the Israelites to be overseers over the work of the Temple, but he set Strangers to do the servile works. When the Holy Ghost describeth a good King, he calleth him Nadibh: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bountiful ●ord, Luk. 22. Quest. In what Kings were these punishments accomplished? Answ. The jews hold that they were not all accomplished in one King, some of them were accomplished in Rehoboam, 1 King. 12.16. some of them in Ahab, 1 King. 21. and some in Omri, Micah 6.16. Conclusion. The Conclusion of this is, a good King seeketh not theirs but them, therefore good subjects should answer as an Echo, We and ours are thine; and the good King or Nadibb will answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps, à munificentia et liberalitate fic dictus. I and mine shall be ever for you my people. When the Master sendeth his servant away with his reward, and the servant doth his duty faithfully, than it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 20.2. CHAPTER V A Difference betwixt the Election of Saul, and the Election of David. 1 SAM. 13.14. The Lord hath sought him a man after his own heart. FIrst Saul was chosen but out of the tribe of Benjamin, but David out of the tribe of juda; and the Kingdom was entailed to him and his posterity, but not to the posterity of Saul. In Christ's genealogy none is called a King but David only. Saul was chosen by lot, David immediately. Secondly, Saul was chosen by lot, but David more immediately by God; and even as Mathias when he was chosen by lot, his calling was not so solemn as Paul's was: so neither was the calling of Saul so solemn as was the calling of David, Non tam misit Deus Saulum quàm permisit populo. Thirdly, when he speaketh of David, he saith 1 Sam. 13.14. Quaesivi, Bikkesh est diligenter inquirere, Cant. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter inquirere. Exod. 4.19. 2 Sam. 22.33. And he was as glad in finding of him, as the Widow was when she found her groat, who called in her neighbours to rejoice with her when she had found it, Luk. 16.9. Fourthly, Quaesivi mihi, est dativus Commodi. Zach. 9.9. Mihi est dativus commodi. id est, in commodum meum. Behold thy King cometh unto thee; that is, for thy profit and benefit. So David was the King that would serve for the Lords glory. Fiftly, he chose David according to his own heart, this was verbum amoris; and there was great similitude betwixt David's heart, and Gods own heart. The jews observe concerning David, that when he had sinned in numbering of the people, God said to the Prophet, Go tell David, 2 Sam. 24.12. 1 Chron. 21.10. How the Lord calleth David his servant. Giving him no other title but David; as Kimchi marketh upon that place; but when he had a purpose to build a house for the Lord, than he said Go tell my servant David, 2 Sam. 7.5. 1 Chron. 17.4. Showing what account he maketh of such, and how acceptable men are to him, when they seek his glory, and the good of his Church. So when the people had committed Idolatry, the Lord calleth them Moses people, Go get thee down, Why God called the Israelites Moses people. for thy people which thou brought'st out of Egypt, have corrupted themselves, Exod. 32.7. He calleth them not my people, because they were blotted with such a blot as was not to be found in his children, Deut. 32.5. Now because David was a King fit for God's worship, see how friendly he speaks of him, I have sought to me a man; that is, an excellent man. Sixtly, according to my heart; God chose not David for his stature. I made not choice of him for his comely stature, as the people made choice of Saul, but I chose him because he was a man according to mine own heart. The Conclusion of this is, 1 Sam. 16.7. Conclusion. a man judgeth according to his eyes, but the Lord looketh to the heart; the Lord hath not eyes of flesh, Carneos habire oculos quid. job 10.4. That is, he looketh not to outward qualities as men do; but his eyes pierce into the heart; and he made choice of David, because he saw his heart was upright. The heart of the Prince is the object of the eye of God. CHAPTER VI Of the anointing of their Kings, and whether the Kings and Priests were anointed with the same Oil or not. PSAL. 89.27. I have found David my servant, with my holy Oil have I anointed him. How the anointing of the Kings and Priests pertaineth to the judicial Law. ALthough the anointing of the Kings and Priests was a thing ceremonial under the Law, yet thus fare it falleth under the judicial Law: first, what Kings and their sons succeeding them were anointed; secondly, whether the Priests and the Kings were anointed with the same Oil or not. There were three sorts of persons anointed under the Law, Kings, Priests, and Prophets. All the Priests at the first were anointed. All the Priests were anointed at the first, both the high Priests and the inferior Priests, Levit. 8. but afterwards only the high Priest was anointed and his sons after him, Levit. 6.21. & 21.10. & 16.32. therefore he was called the anointed of the Lord. How the Priest was anointed. The Priest when he was anointed, first, he was anointed with Oil, secondly, sprinkled with blood, and thirdly, with blood and oil, Levit. 8. The first was upon his head, the second upon his flesh, and the third upon his garments. So the King was anointed, What Kings were anointed. but the King's son was not anointed, if his father was anointed before him; one anointing served for both, because the Kingdom is the King's inheritance for ever, Deut. 17.20. But if there had been a sedition, they did anoint him, to pacify the people, and settle the sedition, and to make known who was the right King; as Solomon was anointed, Maymont in his Treatise of the Implements of the Sanctuary, cap. 1. sect. 4. because of the sedition of Adonijah, 1 King. 1. and joash because of Athalia, 2 King. 11. and joahaz because of his brother jehojakim, 2 King. 23.30. Whether were the Kings and Priests anointed with the same Oil or not? Quest. There were four Kings anointed at the first with common Oil, called the Oil of Balsam; Answ. but not with holy Oil. First, Four Kings anointed both with common oil, and with the holy oil. Saul was anointed with this common Oil when Samuel first anointed him, this was done in Rama, where neither the Sanctuary nor holy Oil were; secondly, he who was anointed with this common oil was David by Samuel at Bethlehem; thirdly, Hasael and jehu by one of the children of the Prophets, 2 King. 9.1. And the jews say, that those who were anointed by the Prophets, were anointed with common Oil; but those who were anointed by the high Priest were anointed with holy Oil. But Saul when he was made King over Israel at Mizpeh, was anointed with the holy oil by the high Priest, and David was anointed with the holy Oil at Hebron and at jerusalem; when they were anointed before by the Prophets, it was but a preparation to this holy Oil. The Church of Rome holdeth that the King and the Priest were not anointed with the same Oil, Becanus de jure regio. that they may advance the Pope above Princes: their reason is this; None that had the holy Oil upon his head might Object. lament for the dead. Levit. 21.10. But the King might lament for the dead; therefore he was not anointed with the same Oil wherewith the high Priest was anointed: they prove that the King might lament for the dead, as David did for Absolom, 2 Sam. 18.33. so for Abner, 2 Sam. 3.21. Answ. Although the King and the Priest were both anointed with the same oil, yet the Priest is forbidden especially to lament for the dead, because he was a more vive type of Christ than the King was; and concerning David's mourning after the Beer; Why the high Priest might not mourn for the dead. R: judah answereth, that David did this to purge himself, that he was not guilty of the blood of Abner: and the Text saith, that the people and all Israel understood that day, Why David mourned for Absalon and Abner. that it was not of the King to slay Abner the son of Ne'er, 2 Sam. 3.27. The ceremony gave place here to the necessity, he mourned that he might take the suspicion out of the hearts of the people: and for his mourning for Absolom, his passion miscarried him. Now the reasons proving that they were both anointed with the same sort of Oil are these. Reason 1 First, the Oil wherewith the Kings were anointed, is called the holy Oil: with mine holy Oil have I anointed him, Psal. 89.27. Reason 2 Secondly, these are the two Olive branches that stood before the Lord, Zach. 4.11. The Chaldie Paraphrast paraphraseth it thus; those are Zerubbabel and joshua, the Prince of the people, and the high Priest; because they were both anointed with the same sort of Oil. Object. But there was none of this sort of Oil in the second Temple, therefore the high Priest in the second Temple was not called Vnctus jehovae, but vir multarum vestium; he was distinguished then from the rest of the Priests by the several Ornaments which he wore, but not by his anointing. Although there was no material oil in the second Temple, wherewith they anointed the King and Priest, Answ. yet the spiritual anointing was figured here, by the comparison taken from the anointing in the Temple. So Nehem. 7.65. there was neither Urim nor Thummim in the second Temple, yet by the form in the first Temple he expresseth what Priests shall be in the second Temple. Thirdly, the King was in dignity above the high Reason 3 Priest, but only when the Priest asked counsel at the Lord for him, the high Priest stood when the King sat in the house of the Lord, 2 Sam. 7.18. Is it probable then that he was anointed with an inferior sort of oil to that wherewith the Priest was anointed? A comparison betwixt David's anointing and Christ, David thrice anointed, so was Christ. David was thrice anointed; first, in Bethlehem secretly by Samuel; secondly, at Hebron; and thirdly, at jerusalem: so jesus Christ was anointed in the womb of the Virgin; secondly, this anointing manifested itself more when he taught at Nazaret, Luk. 4.13.14. see Act. 7.37.38. And this anointing was fully manifested in his resurrection, Psal. 4.5. David was anointed a King, but he was not an anointed Prophet to attend upon that calling only, as Esay and jeremiah; but Christ was anointed both King and Prophet: Melchizedeck was a King and a Priest, None anointed King, Priest, and Prophet, but jesus Christ. but he was not a King, Priest, and Prophet, as Christ was. Samuel was a Priest and a Prophet; but he was not a King, Priest, and Prophet, as Christ was. There was never any anointed King, Priest, & Prophet, but Christ only, and we are made in him regale sacerdotium, 1 Pet. 1.9. a royal Priesthood. It may be asked seeing all the children of God are called Mesichim, or Christ's, Quest. whether is this Christ's proper name, or is it an appellative name? Answ. It is but his appellative name, and jesus is his proper name, but yet by way of excellency, it is appropriate to Christ; all Christians are Mesichim, but Christ is Hameshiah, that anointed of the Lord, Luk. 2.26. He is not so much called the anointed in concreto, as the oil in abstracto, Christ called the oil. Esay 10. I will take away the yoke for the Oils sake, that is, for the anointeds sake jesus Christ. Conclusion. The Pope claimeth to be above Kings in his anointing, in state, and worldly dignity; therefore this showeth him to be that man of sin, who exalteth himself above all that are called gods, 2 Thess. 2.4. that is, above all Princes and Kings. CHAPTER VII. How the Kings of judah and Israel, broke this Commandment in multiplying riches. DEUT. 17.17. Neither shall he greatly multiply to himself silver and gold, etc. IT is lawful for Kings to multiple riches by lawful means; How the Kings of juda and Israel might multiply riches. first, of their own proper inheritance, 1 Chron. 29.3. this the Hebrews call Segulla, I have of my own proper good. Secondly, the King may multiply his riches by husbandry, as Vzzia did, 2 Chron. 26 10. So by tributes and gifts given unto him by other Nations, 2 Chron. 17.5. in token of their homage and subjection. So with things purchased by lawful war from captives, 2 Sam. 8.10. and 1 Chro. 18.22. 2 Chro. 15.7. So for the safety of his Country, and for the good of his Subjects, he may require tributes and taxations from the people, and more than ordinary Subsidies, which all turns to their good: for as the vapours which are drawn up to the Clouds, are not reserved there, but are sent down to the earth again to water it, and to make it fruitful; so the Subsidies which the King exacteth from the people this ways, come back again to their use, to keep and to defend them. David had great riches, How David came by his riches. and he got his riches three ways: first by his tributes; secondly, by the spoil of his enemies; for he fought twenty battles, and got all the spoil from the enemies; and thirdly, he had argentum capitationis, the pole-money of all the people; and all this he laid up for the building of the Temple of the Lord; therefore he saith 1 Chro. 22.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in afflictione mea. Now behold [Begnaneij] in my poverty or affliction, I have prepared for the house of the Lord an hundreth thousand talents of gold, etc. Why calleth he it, his poverty? because he had nothing but that which he had from the Lord, 1 Chron. 29.16. And therefore he would return it back again for the building of a house to him: here David multiplied silver, but not contrary to the law. Solomon how he came by his riches. So Solomon exceeded all the Princes of the earth in riches, his Dominion was from the river of Egypt to Euphrates; and from Libanus Northward, to the Mediterran Sea, all those were tributaries to him; the Queen of Sheba brought out of Arabia Faelix much spices to him, 1 King. 10. And he had three Navies that came home every third year with gold and precious stones; and the whole twelve tribes paid tribute to him: he did not here contrary to the law, that the King should not multiply riches, but that blessing was then fulfilled in him which was made to Abraham, that his seed should possess, from the river of Egypt to Euphrates. The Law saith, Deut. 17.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non multiplicabit sibi valde [lo jarbe lo meod,] in 2 Chron. 32.27. it is said of Hezekias that he had exceeding much riches: [Harbe meod,] the very same words which are in the interdiction, did Hezekias gather his riches contrary to the law here? Not; the meaning of the law than is this, that a King should not multiply gold and silver, to put his confidence in them, or for unnecessary uses; and it seemeth that Solomon broke not this law until the Temple was built, the City enlarged, and the wars ended; then for him in his old age to lay such heavy tributes and taxations upon the people, was to multiply riches unto a wrong end: when Solomon gave gold and silver at jerusalem as plenteous as stones, 2 Chro. 1.15. This was lawful to give to his Subjects, but Eccles. 2.8. he says, I gathered me also silver and gold, when he gathered it only to satisfy his covetous desire, and not for necessary uses, that was the transgression of the Law. The next part of the interdiction was this, that he should not multiply horses to himself. The end of this interdiction was first, to take away all commerce and dealing with the Egyptians; for having commerce with the Egyptians, & bringing horses from thence, they were in danger to be infected with Idolatry. Why God forbade them to multiply. Secondly, he forbade them to multiply horses, lest they should trust in them, Psal. 20.7. Some trust in Chariots, and some in Horses, but we will remember the name of the Lord our God. He forbade to multiply horses to trust in them, therefore the Lord commandeth joshua 11.6. Thou shalt hough their horses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subnervabis equo●. [Tegnakker Suschen] subnervabis equos, thou shalt not kill them, but cut the master-sinew, and make them unfit for any service and war hereafter, joshua why commanded to hough the horses. that they might do no service against the people of God afterwards: they might take Camels and Asses in the Battle, Numb. 31.11. and such beasts as were not fit for the wars, and if at any time they reserved any of the Horses, it was but a small number: so we see 2 Sam. 8.4. that David of a thousand Chariots and seven hundreth horsemen which he took in the wars, reserved only horses for an hundreth Chariots; but he houghed all the rest of the Chariot horses, he left them so, that they might serve for other uses, but not for the wars, and he reserved here but the tenth part of them; Solomon at the first was commended for the multitude of his horses, When horses and silver may be multiplied. because he kept them for the defence of the Country; but the Law forbiddeth to keep them for unnecessary uses, for ostentation, or for trusting in them, and so Solomon fell afterwards to multiply horses and gold exceedingly, but not for necessary uses; and see how Esay is a Commentary to this law, cap. 2.7.8. and showeth us the end of this interdiction, when he saith, the land is full of silver and gold, Multiplying of horses and gold, draw them to Idolatry. neither is there any end of their treasures; their land is also full of their horses, neither is there any end of their Chariots; their land is also full of Idols. Here we see why the Lord forbiddeth them to multiply horses, because these drew them to make a league with Idolaters, and made them worship Idols. Thirdly, the King is forbidden to multiply Wives, The heathens multiply Wives. Pro. 31.3. Give not thy strength to women, nor thy ways to that which destroyeth Kings; the Heathen Kings gave themselves much to have many wives: Asshuerus commanded, that through all his Provinces which were an hundreth twenty and seven, that the most beautiful Virgins should be brought to him, Esth. 2.3. justini. lib. 12. And Darius had as many wives as there are days in the year; but Solomon exceeded them all in the number of his wives. The number of salomon's Wives and Concubines are reckoned diversely, 1 King. 11.3. The reconciliation of these two places King 11 3 and Cant 6.8 concerning salomons Wives. it is said that he had seven hundreth wives Princesses, and three hundreth Concubines: but Cant. 6.8. there are sixty Queens and eighty Concubines, and Virgins without number: where he alludeth to the number of salomon's wives: Genebrard goeth about to reconcile the places this ways, that Solomon at the first had but sixty Queens, and eighty Concubines; but afterward their number came to seven hundreth wives, and three hundreth Concubines; but this reconciliation cannot stand; for than it should follow that Solomon wrote the Canticles before he repent; but the true reconciliation is this, although he had seven hundreth Queens, Sixty Queens which were in favour with him. yet he had sixty of them who were most in favour with him, and honoured by the people, and these are set down, Cant. 6.8. and they were brought forth that day that Solomon married Pharaohs daughter, and when they saw her, they praised her beauty and dignity, and they said, who is she that looketh out at the windows as the morning; the whole number of his Wives and Concubines seemeth to have been a thousand, Eccles. 2.28. Of men I have found one of a thousand, but I have not found a woman amongst these thousands. The jews restraint of multiplying wives. This Law that the King should not multiply wives, the jews restrained it to eighteen wives; they say that David the King had sixteen wives, 2 Sam. 15.16. the King left ten women which were Concubines to keep the house; these Concubines were his wives, and besides it is said, 1 Chro. 3.6. that he had six wives more, in all he had sixteen. So Rehoboam had eighteen wives, 2 Chro. 11.21. And they add farther, that David had six wives before Nathan came to him, 2 Sam. 3.13. than the Lord said unto him, 2 Sam. 12.8. if that had been too little for thee, I would have overmore given thee such & such things; the word is twice repeated here [Cahenna ve cahenna] quot illae quot illae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twelve more make in all these eightteene wives which David might have had; and the Targum paraphraseth that place, Deut. 17.17. Ne multiplicet uxores ultra octodecem, ne depravent cor ejus; and Solomon jarchi upon Deut. 17. he shall not multiply wives above eighteen, because we find that David the King had but eighteen wives. Ye see upon what a sandy ground they build this: they say that David and Rehoboam broke not this commandment, because they contained themselves within the number of eighteen; but Solomon who exceeded the number, he broke the commandment. To multiply wives was altogether against the law; Multiplying of wives was against the Law. for they two shall be one flesh, bindeth him as well that sitteth upon the throne, as him that draweth the water and heweth the wood: but this to multiply horses and gold, is but secundum quid against the Law; that is, Multiplying of horses not altogether against the Law. it is not simply forbidden, but only for unnecessary uses, and to put their trust in them; but to enable them for the defence of their Country, and benefit of the Estate; that is not forbidden. CHAPTER VIII. A comparison betwixt salomon's Kingdom and Christ's. PSAL. 89.2. His throne shall be established as the Moon, and shall endure as the Sun before me. DAVID prayed for his son Solomon, that the Lord would give his judgements to the King, and he compareth his Kingdom to the Moon; Salomons Kingdom compared to the Moon. Simile. for as the Moon borroweth her light from the Sun, so he beggeth of the Lord, that he would give light to his son Solomon to direct him: and as Astrologians observe, that when the Moon is joined with a bad Planet, than her influence is bad; but when she is joined with a good Planet, than her influence is good; so Solomon in his Government when he was joined to Idolatry, and strange women, than there was a bad influence upon his Government; but when he took the direction from the Lord, than his Kingdom flourished. There is a stone in Arabia called Selenites, Plinius de Gemmis. Simile. which groweth with the Moon, and decreaseth with it; when the Moon is in the wane, ye cannot see the stone in the perfect colour; but when the Moon is at the full, than the stone groweth again to the full: so salomon's Kingdom, as long as he got light from the Lord it waxed; but when he turned once from the Lord, it decayed daily. Last, it was like the Moon, the Moon in twenty eight days finisheth her course, fourteen days to the full, Salomons kingdom like the Moon in waxing and waning. and fourteen to the wane; so from Abraham to Solomon fourteen generations, than the Moon was at the full; then from the end of salomon's days until Zedekiah were fourteen generations; and then his Kingdom decayed and waned. Solomon the King when he judged Israel he sat in a throne, 1 King. 10.18. and the King made a great throne of Ivory, and overlaid it with the best gold; the throne had six steps, and the top of the throne was round behind, and it stood in the porch of judgement where he judged the people, 1 King. 7.7. and there were stays in each side in the place of the seat, and two Lions stood behind the stays, The difference betwixt salomon's throne of Ivory and the brazen scaffold. and twelve Lions stood there, six on the one side and six upon the other upon the six steps, and there was not the like made in any Kingdom, 2 Chron. 9.17. This throne of Solomon was called Solium Domini, because he judged the Lords judgement there; and it differed from that pillar which stood in the Temple, for that was a pulpit in which they read the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suggestus. 2 Chro. 6.13. and it was called [Cijor] but this throne was called Cisse, and it stood in Domo Libani, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thronus. next adjacent to the Queen's Palace; it was made of Ivory, which was in great request amongst the jews; and Solomon alludeth to it, Cant. 4.6. Allusion. thy neck is like a Tower of Ivory. There were six Lions upon the one side as he went up to his throne, and six upon the other, What the Lions signified on every side of the Throne. a Lion at every step; these Lions on every side signified that all the twelve tribes were subject to Solomon, and acknowledged him as their King; and the two Lions which stood before the stays signified, that the two tribes juda and Benjamin should not departed from Solomon, but continue with him, and his posterity, to be stays to uphold his Kingdom; which was signified by the garment of Ahija the Shilonite, rend in twelve pieces, ten were given to jeroboam, and two only left to Rehoboam salomon's son, 1 King. 11. And the jews write, The admonitions which they gave the King when he ascended to his Throne. In Z●norenna P. Shophat. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as he ascended upon every step or degree to his throne, a crier cried to him thus; upon the first step he cried, [lo titeh Mishpat] judicium ne inclinato, wrist not judgement; secondly, when he ascended upon the second step he cried unto him, [lo tikir panim] personam ne respicit, accept no persons in judgement; when he ascended upon the third step, he cried unto him, [lo tikahh shohher] munus ne recipito, take no bribes; when he ascended upon the fourth step, he cried [lo tittang lech asherah] none plantabis lucum, thou shalt not plant a grove; when he ascended upon the fift step he cried unto him [lo takim lech matzebah] noli erigere statuam, set not up a pillar; when he ascended upon the sixth step, he cried unto him [lo tizbahh shor] ne macato bovem, kill not an Ox, that is, sacrifice not to Idols: as he ascended by degrees, so the admonitions did grow by degrees, from justice to have a care of religion; and as the jews had Psalmos gradnum, Psalms of degrees which they sang when they ascended to the Temple; so these were admonitiones graduum, that he should not pervert justice, that he should abstain from Idolatry, that he should not plant a grove, nor erect a pillar for Idolatrous worship, and that he should not sacrifice to Idols. The twelve Princes of Israel sat round about this throne; and Christ alludeth to this form, Allusion. ye shall sit upon twelve thrones, judging the twelve tribes, Luk. 22.30. A comparison betwixt Solomon and Christ. Now let us compare Solomon with Christ; First, in their name, Solomon was jejidia, beloved of God, but Christ was the only beloved son of his Father. Secondly, in his anointing, Solomon was only anointed, and all the rest of his brethren secluded from the Kingdom; but we are anointed by Christ, and receive grace for grace from him, joh. 1.16. and are made coheirs with him, Rom. 8.17. in his Kingdom; here is a greater than Solomon. Thirdly, Solomon was crowned his Father being alive, here was Leo & catulus Leonis, the Lion and the Lion's whelp; so Christ thought it not robbery to be equal with the Father, and to reign with him, Phil. 2.6. here is a greater than Solomon. Fourthly, Solomon was obedient to his Parents, so Christ, joh. 8.49. I honour my Father, that is, my heavenly Father, and he went home and was obedient to his Parents, Luk. 2.51. Here is a greater than Solomon. Fiftly, by salomon's marriage, friendship was made up betwixt Egypt and Israel; but Christ marrying his Church, friendship is made up betwixt God and man; here is a greater than Solomon. Sixtly, in the extent of his Kingdom, salomon's Kingdom reached but from the Mediterran Sea to Euphrates; but Christ's Kingdom reacheth to the ends of the earth, Psal. 2.8. I will give thee the ends of the earth for a possession; here is a greater than Solomon. Solomon exceeded all the Princes of the world in riches; but in Christ are hid all the treasures of wisdom and knowledge, Col. 2.3. here is a greater than Solomon. Let us compare Salomons piety and Christ's, Christ and Solomon compared in piety. Solomon built the Temple; but Christ was both the Temple, Priest, Sacrifice, and Altar; Solomon offered an hundreth thousand Bullocks; but Christ offered a greater Sacrifice, even himself upon the Cross; here is a greater than Solomon. The Kings of the earth were subject unto him, but Christ Revel. 17.14. had written upon the hem of his garment, Rex regum, & Dominus dominantium, the lowest thing which is in Christ, is above all the Princes of the earth; here is a greater than Solomon. When Solomon went to the Temple, he had four and twenty thousand to guard him with their Targets out of Libanus, 1 Chro. 27.1. and 2 Chro. 11.12. and when he went to bed, he had threescore valiant men about him of the valiant of Israel, Cant. 3.7. But Christ hath ten thousand times ten thousand, and thousands of thousands of Angels attending him, Revel. 5.11. here is a greater than Solomon. Let us compare them in their wisdom, Solomon for his wisdom had a large heart, like the sand of the sea, Christ and Solomon compared in wisdom. 1 King. 4.29. Observe his wisdom in deciding the matter betwixt the two women, 1 King. 3. the thing was done in the night, there were no witnesses, no probable conjectures favouring the one more than the other, the allegations of the Mothers both alike, no difference between the children's age; Solomon gathered that she was the mother who had the bowels of compassion towards the infant; Counsel in the heart of man is like deep waters, but a man of understanding will draw it out. Pro. 20. 5. Solomon by his understanding drew out here who was the mother of the living child, but he must have some means whereby to know this; but Christ to whom darkness is as light, he seethe the secrets of the heart, and all things are naked before him, Heb. 4.13. here is a greater than Solomon. His justice in punishing joab and putting Abiathar from the Priesthood; but Christ shall put down all his enemies, and purge his Church of hirelings, Mat. 21.12. here is a greater than Solomon. Lastly, all the earth shall be blessed in Solomon. When the jews bless any man, they pray for him after this manner, Beneficus sit tibi Deus ac liberalis, ut praestitit se erga servum suum Salomonem, this was but fulfilled in type in Solomon; but the truth was fulfilled in Christ, Esa. 65.16. He who blesseth himself on the earth, shall bless himself in the God of truth: & he concludeth this Psalm for Solomon, Amen, Amen, Psal. 72.19. Solomon was not he that could effectuate the prayers of the Church; but Christ is that true and faithful witness, who is yea and Amen, Revel. 3.14. Quest. Arguments proving salomon's repentance. Solomon being such a vive type of Christ, whether might he have been thought to have been a reprobate or not? Answ. He cannot be thought to be a reprobate; for first, Reason 1 He was the Penman of the Holy Ghost, & they were holy men, Luk. 1.70. As he spoke by his holy Prophets. Reason 2 The Lord heard salomon's prayer, and accepted of his sacrifices, 1 King. 3.6. which he never did in any oblation of the wicked, Esay 1.11.12.13. so joh. 9.31. We know that God heareth not sinners, See Pro. 15.8. that is, Impenitent sinners. Reason 3 Thirdly, He is set down as an example of Imitation, 2 Chro. 11.17. Rehoboam in the first three years of his Reign followed the footsteps of David and Solomon; hence it followeth, Solomon set down as an example of good. that Solomon being set down as an example of Imitation for good, that he died a penitent and reconciled to God; and as the evil beginnings of Manassch, discommended the evil end of Ammon; so the good beginnings of Rehoboam, commended the good end of Solomon. When the Kings of juda and Israel are set down for examples, these Rules are to be observed. Rules to be observed concerning examples. First, when the wicked father liveth in his sins, and Regula 1 dieth in his sins, and his son is said to walk in his ways, and follow his example, than the bad son died miserably as his father died. 2 King. 15.9. Zachariah is said to have done that which was evil in the sight of the Lord, as his fathers had done; he departed not from the sins of jeroboam, the son of Nebat, who made Israel to sin. Secondly, when the wicked King repenteth him of Regula 2 his sins, and his bad son is said to follow his example, than it is to be understood, that he followed his example in his first years, and sinful days. Example. 2 King. 21.20. it is said of Ammon, that he walked in all the ways that his father Manasseh walked in, and served Idols which his father Manasseh served; This is to be understood only of Manassehs first days, and not of his last days, when he repent him of his wickedness. Thirdly, when a bad King repent him of his wickedness, Regula 3 and his son is commended for following of his ways; than it is to be understood, that he followed him in the end of his life, and not in the beginning; as 2 Chron. 11.17. Rehoboam in the first three years of his Reign followed the footsteps of David and Solomon. Fourthly, If the beginning of a King be good, and his Regula 4 end bad, than his son is never said to walk in his ways, although he be a good man. Example, Asa began well, yet because he fell away, 2 Chron. 10.10. therefore good jehosaphat is never said to walk in his ways. And the Lord giveth the reason of this, Ezek. 16.24. When a righteous man turneth away from his righteousness, and committeth iniquity, his former righteousness shall be no more remembered. And again, when the wicked turneth away from his wickedness, and doth that which is lawful and right, he shall live. Solomon is censured by the Holy Ghost, not that he had utterly forsaken God, but that he went not fully after the Lord; or that his heart was not perfect as was the heart of David his father. Conclusion. The Conclusion of this is; Salomons Kingdom flourished so long as he followed the Lord; therefore Religion is a strong pillar like jakin or Bognaz to uphold a Kingdom; otherwise it will stand but upon brickle feet of iron and clay, as Nebuchadnezars Image did, Dan. 2.33. CHAPTER IX. Whether Rahab was a betrayer of the City of jericho or not? JOSH. 21. And the Spies came into an Harlot's house, named Rahab, and lodged there, etc. Things objected against Rahab for receiving the Spies. IT may be said against Rahab, first that she was an Harlot, and therefore no marvel that she was so ready to betray the City in which she was borne, receiving the Spies into her house. Secondly, when the King sent unto her, she answered him not as a dutiful Subject aught to have done, but hide the Spies in her house, and let them down by a Cord through the window, and taught them how to escape, and when the Searchers came to seek them, she said, she knew not what men they were, or whither they were gone; whereas in the mean time, she had brought them up to the roof of the house, and hide them with the stalks of Flax, which she had laid upon the roof in order, Iosh. 2.6. But it may be said in defence of Rahab, Object. that the knowledge which she had from the Lord exempted her from treason, as not being bound any more by the common Law, she becoming now a member of the Church, and so had no more to do with that Society wherein she lived before. Grace taketh not away the bonds of nature, Answ. neither doth the Law of God take away the Law of nature, Grace takes not away the bonds of nature. but rather establisheth it, 1 Pet. 2.5. Fear God and obey the King: a King and his Subjects are Infidels, some of his Subjects are converted to the faith, as it fell out in the Apostles days, that the Emperors remaining Infidels, yet sundry of their Subjects were converted to the Christian faith. Did their Christianity lose the bond of obedience which they ought to their Emperor? God forbidden; but confirmed it rather, therefore the Apostle willeth to make all sort of supplication for them, 1 Tim. 2.1. But Rahab was free from the crime of treason, Rahab was free of treason. for first God revealed unto her, that the Israelites were to take this City, and destroy it. Secondly, she knew that whether she had discovered the Spies, or hide them, yet the City should be destroyed: wherefore it was best for her in the destruction of the Kingdom which she could not save, to save herself, and her own household; and here she conformed her will to the will of GOD; and as he is no traitor, who yields an Hold to the Prince of the Land, although it be contrary to the will of him, who hath commandment over the Hold: so when Rahab yielded the City to the Lord, contrary to the will of the Inhabitants of jericho, she is not to be reputed a betrayer of the City for that. Heber made a covenant with the Canaanites and with the Israelites. Heber the Kenite and his wife made a covenant with the Canaanites, and a covenant with the Israelites the people of God; now there was wars betwixt the Israelites and the Canaanites; Sisera the Canaanite flieth into the tent of jael the wife of Heber the Kenite; What shall she do in such a case? If she kill Sisera, than she breaketh her covenant with the Canaanites; and if she let Sisera go f ee, than she will fight against the people of God, and destroy them; jael had a civil league with the Canaanites, but a civil and spiritual league with the Israelites. here her wisdom teacheth her what to do, to kill the Canaanite with whom she had only a civil league, and to save the Israelites, with whom she had both a spiritual and a civil league. Three sorts of strangers with whom the Israelites had to do. There were three sorts of the Nations, with some they might have faedera commerciorum, as David and Solomon made with the King of Tyrus, 2 Sam. 5.11. 1 King. 5.12. of whom it is said, he made this covenant with them, according to the wisdom which God had given him. So Christ sought water of the woman of Samaria, and David fled to the King of Gath for a refuge. Secondly, there were the Ammonites and the Moabites, Deut. 23.6. Ye shall not seek their prosperity all your days; that is, ye shall not enter into covenant of friendship with them, but yet Deut. 2.19. they are forbidden to make war against them. And so the seven Nations they were not to seek their good, but yet upon submission they were to accept of them. Thirdly, there were the Amalekites, and these they were utterly to destroy. How the law of the destroying of the seven Nations is to be understood. Rahab was saved, although she was a Canaanitish and one of the seven Nations who were to be destroyed; for that law, that the seven Nations should be destroyed, should be interpreted by another law, to wit, they were to be destroyed, unless they had submitted themselves, and became tributaries unto the people of God, Deut. 20.10. When thou comest nigh a City to fight against it, then proclaim peace unto it; and it shall be, if it make the answer of peace, and open unto thee, than it shall be that all the people that are found therein, shall be tributaries unto thee, and they shall serve thee. So 1 King. 9.26. And all the people that were left of the Amorites, Hittites, Perizites, Hivites, and jebusites, which were not of the children of Israel, their children which were left after them in the land, The Canaanites were bondslaves to Solomon. whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bond service unto this day. And it was the people of the seven Nations, who hardened their hearts, with whom joshua took not peace, Iosh. 11.19.20. When the Gibeonites came to joshua, if they had told him the truth, that they were a people that dwelled amongst them, and that they came not from a fare Country, but were Canaanites indeed, and came to seek their peace, (which they did not for fear) than joshua was bound to have spared their lives upon their submission: and whereas the men of Israel said then, Peradventure ye dwell among us, and how shall we make a league with you? Iosh. 9.7. The meaning is, we cannot make sociale faedus vobiscum, but only deditionis, that is, Faedus Sociale. Deditionis. we cannot make a covenant or league of mutual friendship with you, but we may take you as servants and slaves, if ye submit yourselves; joshua might make a league of peace with the Canaanites, but not of mutual friendship. and if it had been simply unlawful to have made any sort of league with the Canaanites, than the posterity of Saul would not have been punished for the breach of this oath. Ambrose saith well, Pacem quam dederant non censuerant revocandam, quia firmata erat sacramenti religione, nedum alieni perfidiam arguat, suam fidem solveret; that is, they held that it was not lawful to break the oath that was made, least finding fault with other men's falsehood, he should become perjured himself. joshua a type of Christ. joshua was a type of Christ; as joshua sent messengers to the Canaanites to receive either peace or war: so the Lord hath sent his Faeciales into the world, to bid them either receive peace or war; Rah●b a type of the Church. and as Rahab held out a red thread to be a sign that whosoever remained in her house, should be saved; and they who went out of it, should be killed: so there is no salvation to those who are without the Church, which is marked with the blood of Christ, Act. 2.47. Rahab being the first fruits of the Gentiles, implied that the Gentiles should be received into the Church, and be saved. CHAPTER X. Whether the Kingdom of judah or Israel were the best Government? IT may seem at the first, that the Kings of Israel did more formally proceed by way of justice, The Kings of Israel proceeded by way of justice formally. than the Kings of judah did; the Kings of Israel did not proceed by way of arbitrary justice, neither was there any peremptory execution upon the will of the King. When Naboth was to be stoned to death, the matter was handled after a judicial form, which might have given satisfaction to the ignorant people, who knew not the device and secrecy of the matter. But the Kings of judah proceeded by their absolute authority, as may appear in some of them, The Kings of judah proceeded by absolute authority. who took away their Subjects life's by their absolute authority, without any order of law, or process in judgement. David killed the Amalekite; and again, What things objected to David. he seemeth to have broken his oath, swearing that nothing should befall Shimei, and yet he biddeth his son Solomon put him to death; thou art a wise man, joabs' worthy deeds reckoned up. joab was David's kinsman. and knowest what thou hast to do, 1 King. 2. and so caused to kill joab who was David's near kinsman, and who had undergone many dangers for the glory of God and the good of the Church, 2 Sam. 10. He gave many things to the house of the Lord. And he dedicated many of the spoils which he had taken in the wars to the house of the Lord, 1 Chro. 26.8. he fought for his Country all David's time; he was faithful to the King, he stood for David against Saul, he followed him still, although he was banished, and at that time when he was made Captain, 2 Sam. 18. Repressed the sedition of Sheba. he did repress the sedition of Sheba, even when David would have put him from his place, and put Amasa in his stead, 2 Sam. 20.4. Dissuaded David to number the people. It was he that forbade the King to number the people, 2 Sam. 24. It was he who first invaded Zion, 1 Chron. 11. It was he who by his wisdom taught the woman of Tekoa to obtain pardon for Absalon; Reconciled Absalon to his father. It was he that was most skilful in the wars; It was he that fought against the Syrians, and the Amorites, Subdued many wicked Nations. and all the enemies of the Church; and it was he who in modesty when he had gotten the victory, refused to take the praise to himself, but sent for the King that he might get the praise of the victory, 2 Sam. 12.28. He was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or implacable; when Abner sought peace at him, he willingly granted it, so did he to the people of Abel, 2 Sam. 20. He had good success in his wars. He had good success in the wars, he was a terror to all his enemies, 2 Sam. 10. as to Hadarezer, the Edomites, etc. therefore it may seem that David by his absolute authority, What things objected to Solomon. caused him to be put to death unworthily. And as for Solomon, he seemeth most unjustly to have killed his brother Adonijah; for first, he was David's eldest son now alive; secondly, his father loved him most dear; thirdly, he never did find fault with him for seeking the Kingdom, and Solomon might seem here to be too rigorous; Su●t●nius lib. 9 for Titus a Heathen Prince was more merciful to his brother, Heathen Kings loving to their brethren. for when his brother did affect the Kingdom, yet notwithstanding he lovingly embraced him, and dissuaded him from that course; and Seneca writeth of the like in his first book of Clemency, cap. 9 how Augustus spared Cinna, and made him of a foe a friend. David and Solomon Prophets. But if we shall consider that the Kings of judah, especially David and Solomon being directed by the spirit of God immediately, had a better warrant to proceed by their sole authority, David in killing the Amalekite sinned not. than the Kings of Israel had, we shall be of another mind: and where it is objected, that David killed the Amalekite only upon his own confession; When one may be condemned upon his own confession. the confession out of ones own mouth, if it be the confession of one that is well at himself, and is not weary of his life, and if he stand constantly at it, than the confession out of his own mouth is sufficient, Luk. 19.22. Wicked servant, out of thine own mouth will I judge thee. Secondly, this Amalekite gloried that he had killed Saul, and so flattered David: and lastly, he was an Amalekite, against whom the Lord had given out sentence long before, that they should all be killed with the sword, and the Lord was wroth with Saul for sparing the Amalekites. David broke not his oath in causing Shimei to be killed. The second thing objected to David, is the breaking of his oath in causing Shimei to be killed, when he had sworn that nothing should befall him; but it was not for his former railing that he was put to death, but for his new transgression; David saith to his son Solomon, Habes apud te, 2 Sam. 28. that is, confine him, and suffer him not to go abroad; for he is a mighty man, and is able to gather together a thousand of Benjamin, 2 Sam. 19.17. therefore Solomon makes him to swear that he should never go beyond the brook Kedron under the pain of death, and he most willingly assented unto it, yet he broke his oath and went to seek his fugitive servant, and for the breach of this oath, David commandeth to put him to death, and Solomon caused to execute him, and after his first transgression, he is kept in ward here, and he is like a fish taken upon the hook, Simile. but yet not pulled out of the water to be dressed by the Cooks. Object. But Solomon layeth to his charge that sin which was forgiven him, 1 King. 2.42. thou knowest what thou didst to my Father David. Answ. Both David and Solomon pardoned this sin but conditionally, that he should not fall into a new sin; Shimei had his former fault pardoned conditionally. and even as an old Cicatrix being healed, if it get a new blow, is more dangerous than any other wound; so a fault pardoned, if the man fall into sin again aggravateth the sin more; he was pardoned conditionally only, that he should not transgress again. Object. But it may seem too great a punishment for so small a fault, going but out to seek his fugitive servant. Answ. He was guilty of treason, Shimei how guilty of treason. in setting light by the King's commandment, and he bound himself by an oath, if he did transgress. As for the kill of joab, David sinned not in causing Solomon to kill joab. all the commendations set down for his praise are nothing, if ye will compare them with his foul offences; that which he did for his Country maketh him not a good man; joabs' vices. his skill in military discipline, maketh him not a good man, but a good warrior; and justly he deserved death, for he would have had the Kingdom from Solomon to Adonijah, hoping thereby to have gotten preferment under him; He would have Adonijah to be King. as Abner would have had the Kingdom from David to Ishbosheth, and from Ishbosheth to David again, only for his own advancement: so would joab have Adonijah to have the Kingdom, hoping thereby to get preferment to himself; therefore he was not to be reckoned amongst the loyal and faithful Subjects of the King. And whereas the virtues are reckoned up, we shall find more vices than virtues in him; first we shall see him delight to see one kill another, He delighted to see men kill others. which he thought to have been but a sport, 2 Sam. 2.14. And look to his cruel murdering of Abner and Amasa, He killed Abner and Amasa. he shed the blood of peace as it had been in war: and when Abner looked for no such thing, he traitorously killed him, neither was he a white moved when he was defiled with their blood, when he saw the blood both upon his girdle, and his shoes, he gloried in it; and he was ready to kill Vrijah at the commandment of the King; So he killed Absalon the King's son, He killed Absalon. contrary to the King's commandment. Wherefore Solomon being a Prince of peace, Why Solomon killed Adonijah, joab, and Shimei. would not have his servants turbulent like joab; but would have them, as Christ would have his Disciples, not to seek fire from heaven to be revenged upon the Samaritans, for than they knew not of what spirit they were, Luk. 9.55. Solomon sinned not in killing Adonijah. Now for salomon's killing of Adonijah, we must not judge rashly of Solomon, who had many excellent virtues in him; the great virtues which were in him, meekness, Four chief virtues found in Solomon. verity, fortitude, and justice, were the four Horses, as it were, which drew his Chariot, Psal. 45. First, Salomons meekness in sparing Adonijah. his meekness, he was the Prince of peace, and therefore he pardoned Adonijah, regnum au●picandum a clementia, for this procureth the favour of his subjects; so David would not kill Shimei in the beginning of his reign; but Rehoboam that would not gratify the people in the beginning of his reign, his Kingdom prospered not. Secondly, his verity; if thou be a good man, Salomons verity in keeping his promise to Adonijah. a hair of thy head shall not fall to the ground. Thirdly, his justice when he failed again, Salomons fortitude and justice. justly he caused to put him to death. Fourthly, his fortitude; although Adonijah had a great faction which were against Solomon, yet he durst be bold to cause to apprehend him: so Solomon for Adonijahs second transgression justly caused to execute him, and we are not to measure his heavenly wisdom by the moral virtues which are found in Titus and Augustus; Adonijah was guilty of treason, How Adonijah was guilty of treason. for he sought Abishaig only for that end, that he might get the Kingdom. Secondly, he saith, that the Kingdom belongeth still to him; he was not like good jonathan, who willingly gave way to God's ordinance, he knew well that the Lord had appointed the Kingdom for Solomon, 2 Sam. 7. The son which shall come out of thy loins, shall build thy house, and succeed in the Kingdom: this was spoken after all his other sons were borne, & this aggravated all the rest of his sins, that he affected the Kingdom, his father being yet alive, and although his father was decrepit, yet he ruled by his Counselors, and he was not weak in mind now although in body. Wherefore we may conclude, Conclusion. the Kingdom of judah to be the best government, and still to be preferred before the Kingdom of Israel. CHAPTER XI. Whether the jews might choose Herod for their King or not? DEUT. 17.15. Thou mayst not set a stranger over thee, which is not thy brother. THe jews distinguish those who were Gentiles both by father and mother, from those who were borne jews. Those who were strangers both by father and mother, they called them Bagbag, by a contraction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius Proselyti et Proselyta. for Benger, and Bengerah, that is, filius proselyti & proselytae, and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but those who were jews' 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 Hebrews, and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Two sorts of Proselytes. The Proselytes that were converted from Gentilism to judaisme, were of two sorts; if they were newly converted, they were called Gerim, which the seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extrantus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabitans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquilinus. if they had dwelled long amongst them, than they were called Toshibhim, inquilini, and the seventy translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ye would say, Parishioners; such a stranger was Achir, judith 14. who believed in God and was circumcised. Those Proselytes who were converted to the faith, and continued in the faith of their Parents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentilis fundamentalis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judigena. 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 until the third generation, that is, they might bear no public charge until that time. God himself distinguished the Edomite and the Egyptian from other strangers, Deut. 23.7. Edomites and Egyptians distinguished from other strangers. He will not have his people to account them as other strangers, Thou shalt not abhor an Edomite, because he is thy brother; and hence we may see, The reasons why Herod might be King. why the jews might choose Herod for their King: First, because he was an Idumean their brother; secondly, because he was the son of Parents who were Proselytes, Antipar & Antipas both Proselytes: Thirdly, he himself was a jew by profession, and standing in the third generation, therefore he might enter into the Congregation, and they might choose him for their King. Herodianis certain wicked jews took Herod for their Messiah, now if Herod had not been accounted a jew, they would never have acknowledged him for their Messiah. The name of a jew is taken sometimes largely, The name [jew] taken strictly or largely. and sometimes strictly; when it is taken largely, it comprehendeth all which were jews by profession, Esth. 8.17. many became jews. Sometimes again it is taken more strictly for those jews who dwelled on the west side of jordan, and they were called judaei Hierosolymitani, the jews that dwelled about jerusalem, Luk. 3.1. Pilate was governor of juda, and Herod of Galilee; juda here is strictly taken; but sometimes Herod is called King of the jews, 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, Go not into the way of the Gentiles, Mat. 10.5. Here it is taken largely, for all the Gentiles. Object. But josephus calleth Herod but a private man, Lib. 14 cap. 11. etc. 17. therefore it may seem that the jews never acknowledged Herod for their King, and the jews 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 posterity of David carried no sway amongst the people, but only the posterity of the Priests, and whosoever were not Priests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus terra. were called [Gnim haaretz] populus terrae, see josephus lib. 14. cap. 12. If ye will respect Herod's first descent, than he may be called Alienigena, and not judaeus; in his first descent he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and transcriptus, and his Kingdom may be called Malcoth Hagerim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reign of a stranger, but because Herod's 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 jews, as it did amongst the Romans and Athenians, that those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and adscriptitij, were always hated of those who were natural and inbred Citizens: So the jews hated those who were Proselytes, because of the old hatred that was betwixt the jews and the Gentiles; and they made a Canon amongst them, caverent sibi in decimam generationem a Proselytis. Conclusion. We may conclude this point then, that the jews might safely choose Herod for their King now, being a jew by profession, and descended of Parents who were jews by profession: and the latter jews distinguished not well betwixt Gerard and Goi, who reckoned Herod ever to be a stranger. CHAPTER XII. Whether Ishbosheth was a Rebel in affecting the Kingdom or not? 2 Sam. 2.8. But Abner the son of Ne'er, Captain of saul's Host, took Ishbosheth the son of Saul, and brought him over to Mahanaim, and he made him King over Gilead, etc. IT may be said of Ishbosheth, Their reasons who hold that Ishbosheth sinned not in taking the Kingdom. that he was no Rebel in accepting of the Kingdom after his father Saul was dead; for first, he was his father's eldest son now living; and by the law of Nations, the first borne, or he that was in place of the first borne, did succeed, The first borne by the law of Nations succeeded in the Kingdom. Exod. 11.5. and 1 King. 2.15. And so amongst the Edomites, the first borne succeeded in the Kingdom, 2 King. 3.27. he took his eldest son who should have reigned in his stead, and offered him for a 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 success amongst his Subjects; The success that Ishbosheth had. first, in Mahanaim; then amongst the Giliadites; thirdly, amongst the Ashurites; fourthly, in Izreel; fifthly, in juda and Benjamin; and lastly, over all Israel, 2 Sam. 2.9. Fourthly, he reigned seven years amongst them, and by that it may seem, that it was a settled Kingdom. The thing that may be alleged against him is this, Object. that Mephibosheth was the son of the eldest brother, and therefore by right should have 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 Kingdom 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 seem that he did not usurp or affect the Kingdom wrongfully. Ishbosheth compared with jeroboam in affecting the Kingdom. Now let us compare Ishbosheths affecting of the Kingdom, and jeroboam affecting of the Kingdom; jeroboam had the word of the Lord by Ahija the Prophet that he should be King, and he confirmed it unto him by a sign, in renting of the Cloak in twelve pieces, thus much he had from the Lord; but he was a wicked and profane man, and got the hearts of the people rather by discontentment and mutiny than by hearty good will, and herein Ishbosheth fare exceeded him. Again, jeroboam affecting of the Kingdom might seem to be a revenge; for he fled away to Egypt from Solomon as a traitor, and now to be revenged upon his son, he draweth away the ten Tribes from him, and so Ishbosheths entering to the Kingdom seemeth to be better than his. Reply. Ishbosheth notwithstanding of all that is said for him cannot be excused; he was his father's eldest son, but the Kingdom goeth not always by succession, Ishbosheth cannot be excused for affecting the Kingdom. it pleaseth God to change this form sometimes, as David was chosen King and not his eldest brother, and so was Solomon chosen and not Adonijah. And if it had come by succession, than Mephibosheth should have succeeded and been preferred before him, for although he was lame in his feet, yet he was not lame in his mind. And where it is said, that he had the consent of all the people, their consent is nothing without the consent of the superior God himself, by me Kings reign, Pro. 8.9. God had declared long before, Saul could not be ignorant that David should be King. that Saul should not reign, but that David should reign, and jonathan gave way to it, therefore he could not be ignorant of this, but being blinded by presumption, and misled by crafty Abner (who thought in effect to be King himself) he affected the Kingdom. And whereas David calleth him a righteous person; justitia causae. personae. we must distinguish inter justitiam causae, & justitiam personae, betwixt the righteousness of his cause, & the righteousness of his person, although he was otherwise a good man, yet he had not a good cause in hand; and if we shall join his cause and his death together, we may think that it was a just punishment of his Rebellion; for he was murdered by Baanah and Rechab upon his bed in his bedchamber, 2 Sam. 4.7. The conclusion of this is; Conclusion. He that affecteth God's Kingdom in the heaven, & he who affecteth his King's throne upon the earth, shall both miserable perish; and as God vindicateth his own honour when any man claimeth it; so he vindicateth the honour of the King, if any man affect it. Fear God, honour the King. 1 Pet. 2.17. CHAPTER XIII. Whether it was lawful for the jews to pay tribue to Caesar or not? MAT. 22.17. Tell us therefore, what thinkest thou? Is it lawful to pay tribute to Caesar? THe jews who were a people always subject to rebellion and mutiny, The jews a people prone to rebellion. propounded this question to Christ, Is it lawful for us to pay tribute to Caesar or not? The speech of the jews in defence of their liberty. As if they should say, we have always been a free people, to whom many Nations have paid tribute; we are a people who are commanded to pay our tithes and first fruits only to the Lord. The Lord commanded us to choose a King of ourselves and not a stranger, Deut. 17. How shall we then pay to Caesar who is but a stranger? Caesar hath taken us violently, and made us captives, & daily his Publicans most unjustly oppress us; how then shall we pay tribute to him? and shall we give him this penny which hath an Image upon it, contrary to the law of God which forbiddeth Images? And when we pay this ways head by head this penny to him, it maketh the Romans insult over us, as if we were negligent of the worship of our God, & worshippers of a false God. Who can abide to see how these Romans have abused, and do still abuse the Temple of God? And how Pompey and Crassus have rob the Temple? And how they exact of us that penny that should be paid only to the Lord? And if any Nation in the world have a privilege to free themselves from the slavery and bondage of strangers, most of all have we jews, who are Gods peculiar people; and we would gladly know, Master, what is thy judgement in this case, and we will stand to thy determination; if thou bid us give it, we will give it; but if thou forbidden us, we will stand to our liberty, and vindicate ourselves, as the Macchabees our Predecessors have done. The pharisees with the Herodians sought to entrap Christ. The Herodians came here with the pharisees to Christ, waiting what word might fall from him; If Christ should have answered any thing contrary to the Roman power, than the Herodians would have fallen upon him; or if he had said at the first, give this tribute to Caesar, than the jews would have fallen upon him, as an enemy to their liberty. So they think to ensnare him what way soever he answered. But the Lord who catcheth the crafty in their own craft, doth neither answer affirmatively nor negatively, but faith, Why tempt ye me? show me a penny, and he asked them, whose Image and superscription is upon the penny? they say Caesar's; then our Lord inferreth, that they were bound to pay it unto Caesar. And Christ reasoned thus; Those which are Caesar's, and belong not unto God, should be given to Caesar; but this penny is such; therefore it should be given to Caesar. The Assumption is proved, because tribute belongeth to the Conqueror, and he coineth the money, & putteth his Image upon it, in token of his Dominion over the Subjects, and they should pay it unto him as a token of their subjection. Show me a penny. This was not the penny which was commanded to be paid to the Lord yearly. The jews paid a threefold half shekel to the lord The jews under the Law paid a threefold half shekel. The first was called Argentum animarum, Exod. 30.2. which every one paid for the redemption of his life. The second was Argentum transeuntis, that is, the half shekel which they paid to the Lord, when they were numbered head by head, 2 King. 12.5. The third was that half shekel which they offered freely unto the Lord. This half shekel had Aaron's rod upon the one side, and the pot with Manna upon the other; and when they were under the Romans, or captives under any other foreign Princes, the Masters of their Synagogues used to gather this half shekel of them yearly, and send it to jerusalem to the high Priest. This was not the penny which Caesar craved of them, This tribute which Caesar exacted was not the half shekel which was due to the Lord. for it had Caesar's Image and superscription upon it. Neither would the Lord have bidden them give that to Caesar, which was due to God. This Didrachma which they paid to Caesar was as much in value, as the half shekel; and Christ himself although he was free and the King's son, Christ paid this tribute. yet he paid it for himself and for Peter, Mat. 17.27. And so Mary when Christ was in her womb went to Bethlehem to pay this tribute to Caesar. Luk. 2.5. This Image set upon Caesar's money was not contrary to that, thou shalt not make to thyself any graven Image; for it was not made for a religious use, but for a civil use. This penny which Caesar exacted of the jews was but Denarius, (Denarius, Didrachma, and Numisma, were all one) this Denarius was the ordinary hire of a workman for a day, Mat. 20.2. and the daily wages of a Soldier, as Tacitus saith. What if the Roman Emperor had exacted as much of them as Pharaoh did of their Predecessors? What if he had done to them as Solomon did to their Predecessors in his old age? or as Rehoboam did to them, whose little finger was heavier than his father's loins? What ingratitude was this for them to grudge for paying so little a tribute to the Emperor who kept them in peace, Caesar was more mild to the jews than Pharaoh or Rehoboam. who kept Legions, and Garrisons of Soldiers, to defend them from the Arabians and Parthians? he did not make them to work in brick and clay, as the Egyptians did their predecessors, neither took he their liberties from them; he permitted them to keep their Sabbaths, He permitted them to use their liberties. Circumcision, and their Synedria, their Synagogues, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and Dion testifieth of Augustus, that when he gave commandment to take tribute of the jews, that it should not be taken from them upon their Sabbath, but they should delay it till the next day. Now for all these benefits had they not reason to pay this tribute to Caesar? Men should not repine after they are become subject. Men may defend themselves and stand for their liberty, but when they are once conquered, no place to repine. Agrippa (as josephus testifieth) in his speech to the jews, who were called Zelotae for their preposterous desire that they had to free themselves from subjection to the Romans, said unto them after this manner, Intempestivum est nunc libertatem concupiscere, olim ne ea amitteretur, certatim eportuit; nam servitutis periculum facere, durum est; & ne id subeatur, honesta certatio est, at qui semel subactus, despicit; non libertatis amans ducendus est, sed servus contumax; that is, it is our of time now to desire your liberty, ye should have rather long since striven not to have lost it; for it is a hard thing to undergo servitude, and it is a lawful strife to withstand it; but when a man is once overcome & yielded himself, & then rebelleth, he is not said to be a lover of his liberty, but to be a rebellious subject. And josephus 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 have served a long time, if they shake off the yoke, they play the part of desperate men, and not of those who love their liberty. Now let us conclude this; Conclusion. give unto God that which is Gods, and to Caesar that which is Caesar's, Math. 22. Homo est nummus Dei, because he carrieth God's Image, Man is God's penny, stamped with his Image. give to him that penny which was lost, Luk. 16. Light the Candle, sweep the house, find it out, and give to him: and give unto Caesar that which is Caesar's. Pro. 24.21. Fear God and honour the King. Give not divine honour to the King, as the Herodians did, who cried the voice of God and not of man. Say not, Divisum Imperium cum jove Caesar habet, neither under pretext of Religion, withdraw that from the King which is due unto him, as the Essaeni did, and the pharisees would have done, but keep an equal midst betwixt them both, and remove not the ancient marks, Prov. 23.10. CHAPTER XIIII. Whether Naboth might have justly denied to sell his Vineyard to Ahab, or not? 1 King 21.3. And Naboth said to Ahab, the Lord forbidden it me, that I should give the inheritance of my fathers unto thee. NABOTH justly refused to sell his Vineyard to Ahab, it being his father's inheritance; no man in Israel might sell his inheritance, because the Israelites were but the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Farmers, the inheritance was the Lords, The Israelites might not sell their land simple. Levit. 25.23. the Land shall not be sold for ever, for the Land is mine, for ye are strangers and sojourners with me; therefore it was called Emmanuels Land, Esay 8.8. All that the Israelites might do was this, they might mortgage their land, but simply they might not sell it, because the Inheritance was the Lords. Object. But it may be said jere. 32.9. I bought the field of Hanameel my Uncle's son that was in Anatboth, and I weighed him the money for it, even seventeen shekels of silver. Answ. By the little price which jeremiah gave for this field in Anathoth (being but seventeen shekels) it may be gathered that this was not a simple alienation of the ground, Hanameel did not sell his land, but mortgaged it to jeremiah. but only a mortgaging of it; wherefore his uncle or his uncle's children might have redeemed this land from jeremiah, and jeremiah was bound to have restored this Land to them again: neither doth the public writing of this Instrument prove the selling of the Land simply, and the full dominion of it, but utile dominium for the time, as he who hath a piece of Land in mortgage, may mortgage it again to another, but not simply sell it. But it may be said, Answ. that David bought the inheritance of mount Moriah from Arauna the jebusite, therefore the simple right of the ground might be sold. It was permitted to the jews to sell a house within a walled City, Object. What houses or land the jews might sell. and the Gardens or Orchards belonging unto it; but they might not sell their grounds and Vine-yards, neither the houses nor the villages which have no walls round about them, for they were reckoned as the fields in the Country. Secondly, this Hill Moria which was sold, was sold by a jebusite, and not by an Israelite; and the ceremonial Laws of the jews obliged not the jebusites. Thirdly, this was an extraordinary case, this ground was sold for the building of the Temple, and David would not have it without a price. It may be said, Object. that the chief Priests took the thirty pieces of silver and bought a Potter's 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 fruitful field, Answ. but a place where the Potters made pots; and it seemeth that this field was adjacent to some poor house; So joseph of Arimathea being of another tribe than those of jerusalem (for Arimathea, or Rama was in the tribe of Ephraim; but a great part of jerusalem, with Mount Calvarie and josephs' Garden, wherein he had his Tomb, was in the tribe of Benjamin) yet he bought a Garden being near jerusalem, and the Hill Calvarie, because it was a thing which belonged to the house within the walled City. If a man might not sell his inheritance in Israel, Object. how could the Kings themselves enlarge their possessions, or have places of pleasure proper for themselves? but we read that the Kings of juda & Israel had Orchards and Gardens, and places of burial proper to themselves, which was a part of their peculium, or proper right. Answ. The Kings might have Orchards and Gardens proper to themselves, & places of pleasure, but they might not buy the property of any man's Land or Vineyard; Wherefore Naboth said well, God forbidden it me that I should sell my father's inheritance: they were but usufructuarij, but the Lord was Dominus fundi, and he that hath no right to himself, cannot make a right to another. Why might they sell their houses within a walled City, and not their fields and grounds in the Country? Levit. 25.13. The reason why they might sell their houses within the walled Cities. The reason was this, they might not sell their grounds, 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 have a dwelling amongst the people of God. Conclusion. The conclusion of this is; as the Israelites when they mortgaged their Land, they had not power simply to sell it, because the property was the Lords; therefore it was to return unto him in the year of the jubilee: So, although the children of God mortgage their part of the heavenly Canaan, yet because the right is the Lords, it shall return to them in the year of that great jubilee. CHAPTER XV. Whether the jews should be tolerated in a Christian Commonwealth or not? ROM. 11.23. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graft them in again. THere may be many reasons alleged, why this sort of people should not be tolerated amongst Christians. First, if ye respect their profession and Religion, they are to be secluded from us Christians; and secondly, in respect of their dealing with us in their civil contracts and bargaining. As for their Religion. First, they detest us Christians who profess Christ, for Christ's cause. Secondly, they hold many damnable and blasphemous opinions concerning Christ; first, for his forerunner john the Baptist; secondly, they hate Marie the Mother of our Lord jesus Christ; thirdly, they oppose themselves against Christ's natures; fourthly, against his Offices, King, Priest, and Prophet; fifthly, against his death upon the cross; sixthly, against his resurrection; seventhly, they oppose themselves to his imputed righteousness; and lastly, to his Gospel, and they expect a glorious Messiah to come. First, in detestation of Christ, they detest us Christians, they call us [Goijm] Gentes and Edomites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit. and when they would welcome a Christian, they say welcome Shed, that is, Devil, The jews detest Christians. hinking that the common people understand not the word; and they curse us Christians daily, anathema sit externis in serpent, that is, they wish that we who are without their society, may be execrable as the Serpent. But they detest those most of all who are converted from judaisme to Christianity, and they pray three times in the day against them, morning, midday, and evening, and thus they pray, Ne sit quies Apostatis, neque spes. The jews expect Elias to come. Secondly, they expect Elias Tishbites to be the forerunner of their Messiah; and when they cannot resolve their hard questions to their Scholars, they say, Tishbi solvet nodos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, when Elias Tishbites shall come, he will resolve all doubts, but Elias is come already, and they have done to him whatsoever they listed, Math. 17.12. They hate Marie the Mother of Christ, and they call her [Mara] bitterness, and the herb called Herba Mariae, by them is called Herba suspensi, because Marie bare Christ, who was crucified upon the Cross: so a piece of money called grossa Mariae, they called it in despite, grossa suspensi. The jews deny the two natures of Christ. Then they deny the two natures of Christ, for they deny his Godhead, inceptum est nomen Iehova profanari. Targum Hierosolymitanum paraphraseth it thus, illi caeperunt idola colere, & fecerunt sibi Deos erroneos, quod cognominabant de sermone domini, he understandeth here blasphemously Christ, calling him Deum erroneum, whom the Scripture call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of old they said Deus sanctus & domus judicij ejus fecerunt hominem, by the house of judgement they meant the trinity of persons, for all the inferior house of judgement consisted of three, and they said Duorum non est judicium, so the Chaldie paraphrast paraphraseth the trinity of persons by this paraphrase; but now, the jews do set themselves against this, and they deny it flatly. They set themselves against his offices; The jews set themselues against the offices of Christ. he was anointed King, Priest, and Prophet [Hameshiah] that excellent Prophet, but in detestation of Christ, they will not call their Tardigradum, or slow-comming Christ Messiah, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delibutum, they hate so the name of Christ. They mock the Kingly office of Christ, Mat. 27.19. they put a crown of thorns upon his head for a crown; and they put a reed in his hand for a Sceptre: So they mock his Priestly office, he saved others, let him save himself, Vers. 40. and his Prophetical office, Prophesy thou O Christ, who is he that smiteth thee. Mat. 26.68. So they mock his death, and his crucifying upon the Cross, they call Christ's cross the Woof and the Warp, and so mystically when they speak one to another amongst Christians, they call Christ the Woof and the Warp. They deny the resurrection of Christ, Mat. 28.15. and it is noised abroad amongst them unto this day, that jesus Christ was stolen away by his Disciples, and that he did not rise again. So they oppose his imputed righteousness, and they say, that every fox must pay his own skin to the flayer, and they say, sit mors mea expiatio cunctarum transgressionum mearum. And lastly they oppose themselves against his Gospel, they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Aven gilajon] nuntium vanum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly, if ye will respect their dealing with us in civil matters: they are worthy to be secluded from the society of Christians. They care not to forswear themselves to us Christians, they are most merciless usurers in exacting from the Christians, and they who profess Physic amongst them, care not to poison Christians, whom they call [Goijm,] Gentiles. And if we shall add further, that no false Religion should be tolerated, and the Lord commanded heretics to be put to death, how then should they be suffered in a Christian Commonwealth? What jews may be sufsered in a Commonwealth, and who not. But we must put a difference betwixt these miscreants who rail against the Lord jesus Christ, and blaspheme his name; and those poor wretches who live in blindness yet, but do not rail blasphemously against Christ; those we should pity: The reasons that should move us to pity the jews. First, we should pity them for their father's cause the Patriarches. Secondly, we should pity them, because Christ is come of them who is blessed for ever; thirdly, the Oracles of God were committed to them, Rom. 3.2. and the law was the inheritance of jacob, Deut. 33.4. they were faithful keepers of the same to others, and they were like a lantern who held out the light to others, although they saw not with it themselves. Fourthly, when we Gentiles were out of the Covenant they prayed for us, Cant. 8.8. We have a little sister, what shall we do for her? So when they are out of the Covenant; We have an Elder brother, Luk. 16. what shall we do for him? And lastly, because of the hope of their conversion, that they shall be graffed in again, Rom. 11. Some Christian Commonwealths admit them, but with these Caveats. Caveat 1 First, that they submit themselves to the positive Laws of the Country wherein they live. Caveat 2 Secondly, that they rail not against Christ, and be not offensive to the Christians. Caveat 3 Thirdly, that they be not suffered to marry with the Christians to seduce them. Caveat 4 Fourthly, that they be not permitted to exhaust Christians with their usury. Caveat 5 Fiftly, that they be not admitted to any public charge, and that they be distinguished from the rest of the people by some badge or by their apparel: with these Caveats, sundry Commonwealths have admitted them. CHAPTER XVI. Of the Synedrion of the jews. MAT. 5.22. But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgement, and whosoever shall say to his brother Raca, shall be in danger of the Council. THis word, Synedrion, is a greek word, but changed and made a Syriack word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are sitters in judgement, and Sanhedrin, are the judges who sat in the Council, and the place itself was called Synedrion. In the Syriack, Domus judiciorum, The difference betwixt Domus judiciorum and Domus judicum. and Domus judicum differunt: Domus judiciorum is the house where the Counsellors met, and Domus judicum according to the Syriack and Chaldy phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus judicum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus judicij. signifieth the judges themselves. So the Chaldees when they express the Trinity, they call it Domus judicij, because there were three that sat in their lesser judicatory; and when Beth dina signifieth the judges themselves, it hath the point above judh, but when it signifieth the place of judgement, it hath the point under judh. There were two sorts of these Synedria amongst the jews, the great Council and the lesser, the great Council was called sanhedrin Gedolah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the lesser was called Sanhedrin Ketannah. The great Synedrion sat at jerusalem only, the lesser Synedria sat in other places also, and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judicia. Allusion. Vide Guilel● Schickardum de jure regio, & Ludovic: de Dieu. The great Synedrion sat in jerusalem only, and Christ alludeth to this, Mat. 23.37. A Prophet might not die out of jerusalem. So, O jerusalem, jerusalem, which killest the Prophets, Mat. 23.37. The great Synedrion judged only of a Prophet. The great Synedrion divided into five parts. But Gabinius the Proconsul of Syria, divided this great Synedrion which sat only at jerusalem into five parts, whereof he placed one at jerusalem, another in Gadara, the third in Amathus towards the red Sea, the fourth in jericho, and the fift he placed in Sephra in Galilee. And Christ meant of these Counsels when he says, they will deliver you up to the Counsels, Mat. 10.17. At this time the great Synedrion was divided into five parts. They shall deliver you up to the Counsels, and they will scourge you in their Synagogues; What meant by Synagogues and Counsels. by their Synagogues he meant their Ecclesiastical judicatories, & by the Counsels their civil. The number that sat in this great judicatory were seventy and two, six chosen out of every tribe; but for making the number round, they are called seventy: the Scripture useth sometimes when the number is not full, Retundatio numeri quid? to express the full number, as judg. 11.5. Abimelech killed his brethren which were threescore and ten persons, there were but threescore and nine of them, for jotham fled. So Gen. 42.13. Thy servants are twelve brethren, the sons of one man; although joseph was thought to be dead, yet, to make up the number, because he had once twelve sons, they are called the twelve sons of jacob. So Num. 14.33. And your children shall wander in the Wilderness forty years, according to the number of the days that the Spies searched the Land; this was spoken to them two years after they came out of Egypt; yet the number is made up here, and it is called forty years. So 1 Cor. 15.5. He was seen of the twelve; there were but eleven of them at this time, for judas was dead, and Mathias was not chosen as yet; yet he calleth them twelve, because they were once twelve, to make up the number. Sometimes again although there be more for making round the number, they take away some, as Luke 10.1. the Syriack hath it, the seventy two Disciples, yet it is translated the seventy Disciples. So the seventy two who translated the Bible, are called the seventy. The Lord charged Moses to gather seventy of the Elders of Israel, Moses said, how shall I do this? If I shall choose six out of every Tribe, than there shall be sixty and two; The uncertain conjecture of Sol: jarchi concerning their Election of the seventy. and if I shall choose but five out of every Tribe, than there will be ten wanting; and if I shall choose six out of one Tribe, and but five out of another Tribe, that will breed but strife amongst them. What doth he then? He made choice of six out of every Tribe, and he brought forth seventy two blank papers; upon seventy of the papers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex. he wrote [Zaken] senex; and upon the two that remained, he wrote [Hhelek] pars. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pars. Now when the Tribes drew their Lots out of the Box, 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 Hebrews 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 seventy is made up without them. There were two Precedents in this Council; Two Precedents in the Council. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps. the first chosen in respect of his power, dignity, and wisdom, and he was called [Nashi] princeps, and [Rosh hajeshibhah] Pater consessus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consessus. and he it was (as the jews say) that succeeded Moses, The order how they sat in judgement. who was the principal and the chief in the Council; and upon his right hand sat he who was greatest amongst the seventy, and he was called [Abh beth din] pater consistorij; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consistorij. the rest sat according to their dignity and age next to the Prince; and they sat in a circuit or a half Moon, that both the Precedents might have them in their sight. The time when they sat in these judicatories. The time when they sat; the great judicatory sat every day except on the Sabbath, and festival days; and when they sat, the little Synedrion sat but from the morning Sacrifice until the sixth hour, that is, until our twelve; but the great Synedrion sat from the morning Sacrifice until the evening Sacrifice, that is, until our three of the clock in the afternoon. What matters were judged in the great Synedrion. The matters which they judged in this judicatory, were matters of greatest weight; as to judge of a false Prophet, when to make wars, appointing Magistrates for inferior Cities; so for cutting off of a Tribe, and punishing the high Priest, and whether an Apostate City should be raised and cast down or not; and they say, that none might give the bitter waters to the woman suspected of Adultery but this judicatory, Num. 5.29. So they say, when a man was killed, and the killer not known, none might measure from the place where the man was killed to the next City, Deut. 21.7. but the Elders of the great Synedrion, this case was only tried by them; So the raising up seed to his brother, and pulling off his shoe, if he refused, these were tried by the great Synedrion. Object. Bellarmine's argument to prove the Pope to be above secular judges. Bellarmine the jesuite to prove the Pope to be above secular judges, allegeth Deut. 17.12. The man that doth presumptuously, and will not hearken unto the Priest, and to the judge, even that man shall die. Here he saith, the Magistrate doth only execute the sentence of the Priest. But first, ex decreto judicis, is not in the original, Answ. but according to the sentence of the Law, Deut. 17.11. and the word should be read disjunctiuè, He that hearkeneth not unto the Priest or unto the judge, etc. And by the Priest here is understood, not only the high Priest, but other Priests, Vers. 9 When the high Priest and the judges sat together, than he that harkened not to the sentence given by the judge, and interpreted by the Priest, was to die; so he who harkened not unto the judge, although the Priest was not there, was to die; for these judicatories which are conjoined, are sometimes distinguished. Deut. 17.12. 2 Chro. 19.8. and they must be interpreted respectively, as the Lawyers speak. In the lesser judicatory, When they might judge of capital crimes in the lesser judicatory. they might not judge of a capital crime, unless they were twenty three a full number, so they judged of a beast that had killed a man or lain with a woman, to be put to death, Levit. 20.16. The seventy whom Moses chose now at the commandment of the Lord, Num. 11.25. The difference betwixt the seventy which Moses chose, and the seventy which were chosen at the direction of jethro. differed from the seventy whom he chose at the commandment of jethro, Exod. 18. they excelled the former seventy far in gifts, for they had the spirit of Moses upon them, and as the Mantle of Elijah when it was put about Elisha, than the spirit came upon him; The spirit of Moses was not diminished when it was put upon the seventy. so came the spirit of Moses upon the seventy; and the spirit of Moses was not diminished when it came upon the seventy, but the spirit of Moses in that hour was like the middle lamp of the Candlestick, from the middle Lamp the rest were lighted, but the light of this Lamp was not diminished: so the spirit of Moses was not diminished when it came upon the seventy. Moses spirit of judgement was upon them all, but not his other gifts; as Moses was mighty in words and deed, but not they. Moses was the meekest man in the world, but not they. One Moses ruling in a Council will make it famous, but to have seventy like Moses sitting in a Council, (for they had the same spirit of ruling which Moses had) that made it to excel all the Counsels in the world, even Areopagus in Athens, and the Senate in Rome, and if we shall mark the unity that was in this Council, than we shall more admire it. Object. Whether had the seventy this gift of Prophecy continually or not? Answ. They prophesied for a day, but no more; therefore the Text said, Prophetarunt & non addiderunt, i.e. prophetare; The seventy which Moses chose had not this gift of Prophecy continually. and so the phrase is used by the Hebrews, Gen. 8.12. Non addidit redire, She returned not again; so 1 Sam. 15. Non addidit Samuel redire ad Saulem, that is, he saw him no more; so Prophetarunt et non addiderunt, that is, they prophesied that day and no more. Conclusion. The conclusion of this is, the Lord did sit here in the midst of this great judicatory, and he was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was the Precedent of their Council, and therefore they that harkened not to this Council were worthy to die. CHAPTER XVII. Whether a judge is bound to give sentence according to things proved and alleged, or according to his own private knowledge? EXOD. 23 1. Thou shalt not receive a report; put not thine hand with the wicked to be an unrighteous witness. The opinion of some concerning the proceeding of a judge sce●na●● allegata & probata. Sundry do hold, that a judge must not judge contrary to that which he knoweth, whatsoever is alleged or proved to the contrary; for whatsoever is not of faith is sin, Rom. 14.23. that is, if a man do a thing against his conscience, it is sin; Wherefore, if a judge know a man to be innocent, and yet evidences be brought in against him that he is guilty; then they hold that the judge should use all means to free the innocent man; as first, he should deal with the accuser not to proceed in his accusation, and should signify unto him, that he knoweth well the innocency of the party. Secondly, if this cannot help, than he is bound publicly to testify upon the Bench, the innocency of the party, and he may defer the giving out of sentence, unless he be charged by a superior; but if the matter have no success that way, than he may remit him to a superior judge, or will the party accused to appeal to a superior judge; but if he cannot prevail any of these ways, some do will him rather to quite his place, than to give out such a sentence against the innocent. Although the light of nature itself, and the word of God both teach us, that the life of the innocent is to be maintained; yet when another law of greater force cometh in, than this must give place; Why a judge must proceed according to things proved. for reason itself teacheth us, that a judge is to proceed according to things proved, otherwise justice could not be preserved, and the good of the whole, is to be preferred before the good of a private man. But it may be said, Object. this is both against the law of nature, and against the law written, to kill an innocent man. To kill an innocent man accidentally, Answ. and besides his intention, when he is exercised in his lawful calling, How a judge sinneth in giving out sentence against an innocent person. this is not a sin to him; but if he should of purpose kill an innocent man, that indeed were a sin contrary to the law; and even as in just war, when the victory cannot be had otherwise unless there be innocent men killed, as well as the guilty, yet they may be safely killed, because the war is just war, and secondly, because it is not their intention directly to kill the innocent, but because otherwise the victory could not be obtained: So a judge is bound to proceed according to that which is proved, and if he kill the innocent man, it is beside his intention; for his intention is here to do justice, and not to kill the innocent, and he is bound to prefer the universal good, before the particular. Object. But if he do so, shall he not be guilty, as Pilate was in condemning Christ? Answ. Pilate was an unjust judge, because he pronounced false sentence against Christ who was innocent, How Pilate sinned in giving sentence against Christ. and this might have been known juridicè, because they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their testimonies agreed not, as the Evangelist Mark saith, Chap. 14.59. Object. If a woman were proved to be the wife of Titius, whom Titius in his conscience knoweth not to be his wife; although the judge should command Titius to do the duty of an husband to her, yet Titius should rather suffer any punishment, than to perform that duty to her, because he knoweth her not to be his wife. So etc. Answ. Here we must distinguish betwixt that which is intrinsecè malum, Malum intrinsecè. per accidens. evil in the own nature of it, and that which is but accidentally evil; to commit whoredom is simply evil, but when the judge condemneth the innocent man whom he knoweth to be innocent, he doth not give out sentence against the man, because he is innocent, (for that were simply sin) but because he is bound to execute judgement; and here the judge proceedeth as a public person; but Titius is a private person only, and therefore he is bound to do according to his knowledge. Object. If a judge should hear two men disputing, and one of them should hold a tenant which were heretical, and he should conclude for him that is heretical, yet I am not bound to follow his sentence. A judge when he condemneth a man according to the law, he maketh not a lie, as when he saith, Answ. A judge when he giveth out sentence upon an innocent person, he maketh not a lie. Object. such a proposition is true, when it is false; and in matters divine, he is not a judge as he is in the civil Court. But if a judge should be urged in his conscience, and posed, is this an innocent man or not? if he should answer and say, he is not, than he should answer contrary to his knowledge. As a judge, he must answer that he is not innocent; Answ. here he must judge according to things proved, The sentence of the judge is the sentence of public authority. and the sentence of a judge is the sentence of public authority, and when he judgeth so, he doth not against his conscience; and here we must distinguish betwixt his speculative and practic knowledge; Scientia speculativa. practica. although he be innocent according to private and speculative knowledge, yet he is guilty according to the course of the Law and public authority. He that is innocent should not be condemned; Object. this man is innocent; therefore he should not be condemned. Answ. This man is innocent in judicio speculativo, A man innocent in speculative judgement and yet guilty in practical judgement. but not injudicio practico; but turn it this way, he that is guilty in judicio practico should die, but this man is guilty in judicio practico; therefore he should die. If a man should produce an Instrument privately to a judge, a judge could not proceed upon this, because he saw such a thing, if it were not publicly produced in judgement; this knowledge which he hath by the sight of this Instrument privately, he had it not as a judge, but as a private man. So etc. Whether is the Executioner bound to execute the man, whom he knoweth to be unjustly condemned? Quest. He is not the Interpreter of the Law; Answ. for that is the part of the judge, Whether the Executioner be bound to execute one that is condemned being innocent. but he is only to execute the sentence pronounced by the judge: but if he should know the sentence to be false which is given out upon the innocent man, than he should absolutely refuse and say, It is better to obey God than man, Act. 4.19. He is bound to obey his superior in a good cause, and in a doubtful cause; but not in that which he knoweth altogether to be false. Quest. But what if a Iudg● doubt in his conscience, in such a case what is he to do? Answ. Here he is not to give out sentence, for that which is not of faith is sin, Rom. 14.23. That is, whatsoever he doth against his conscience. Conclusion. The conclusion of this is, seeing the sentence of judgement dependeth upon the witnesses, there is great fidelity required in them, that the judge may proceed orderly in judgement, and that he make not a false sentence proceed as it were out of the mouth of God. CHAPTER XVIII. An partus sequitur ventrem? GEN. 21.10. Cast out the handmaid and her son: for the son of the bondwoman shall not be heir with my son Isaac. GOD who is the God of order, and not of confusion, hath debarred the children from sundry privileges for their father's sins. The children of Heathen Parents were not admitted to the Covenant, until they became Proselytes. First, if both the Parents were Heathen, the Lord secluded the children from the Covenant, and they were not circumcised, until they became Proselytes, & they were not circumcised nomine Parentum, in the name of their fathers, but when they embraced the faith & were converted. Secondly, If both the Parents were jews, and did not beget their children in wedlock, than the children were secluded from the inheritance, judg. 11.2. Thou shalt not inherit with us, because thou art the son of a strange woman. Thirdly, If an Israelite had married a bondwoman, than the children were secluded from the inheritance, although their fathers were free; those who were borne of Handmaids were always reputed servants; and God applied this to Christ himself as he was man, Esay 49.5. I have called my servant from the womb; so Esay 42.1. Behold my servant whom I uphold, my Elect in whom my soul is well pleased. Christ as man was a servant. Marry called herself the Lord's handmaid. Luk. 1.28. therefore Christ as man borne of Marie the handmaid, was a servant. But ye will say, Object. that things take their denomination from the best part; as Water and Wine mixed together, is called Wine; so Chaff & Wheat mingled together, yet it is called Wheat; Why then should not the child be reckoned to be free, after his father, and not reckoned bond, after his mother, who is a bondwoman? In Physical mixtures it is so, Answ. but it is not so in marriage; In Physical mixtures, things take their denomination from the better part. this is rather like that which is spoken in the Schools, Conclusio sequitur deteriorem partem, if any of the premises be particular, so is the conclusion. The Doctors of the jews propound this case, if a Heathenish captive woman were taken in the Wars, she is converted and becometh a Proselyte; whether should her child be judged to be a free man or not in Israel? And they answer, that this child borne of this stranger, is not to be counted a free man, Verum Senatus suo decreto Lustrari eum tantum curate, H. Melahh. 8.9. they cause only to wash him, but they will not circumcise him, until he be able to make confession of his faith, and become a Proselyte; and here they say, Partus sequitur ventrem, if the mother had been a free woman, either before, or after the birth amongst the Romans, the child was reputed to be free; but not so amongst the people of the jews. Wherefore the judges in Israel willed all true Israelites, not to match themselves unequally in degrees, for the disgrace which it brought upon their children, making them uncapable of freedom, and unfit to be heirs. Conclusion. Difference betwixt the judicial Law and the Covenant of grace. The conclusion of this is: Here we may see the excellency of the Covenant of grace above the judicial Law; for if any of the Parents be faithful, than the child is holy, 1 Cor. 7.14. that is, he may be admitted to the Covenant. CHAPTER XIX. An error personae irritat contractum? JOSH. 8.18. And the children of Israel smote them not, because the Princes of the Congregation had sworn unto them by the Lord God of Israel. IT may seem that Error personae irritat contractum, as if a man married one woman in stead of another, the marriage is nullified. Object. If the error of the person make the contract null, what shall we think of Isaac's blessing, who blessed jacob in stead of Esau? and yet the blessing was effectual; and what shall we think of Ioshua's Covenant made with the Gibeonites, whom he took to be strangers? and yet the Covenant stood firm and sure; and what shall we say of jacobs' marriage with Leah in stead of Rachel? Here the marriage was not irritat and made void, although there was an error in the person. First, Answ. for jacobs' marriage with Leah in stead of Rachel, if jacob had not afterwards approved this marriage, Of jacobs' marriage with Leah. and gone in unto her, and begotten children upon her, the marriage had been void; but because he went in unto her, and begot children upon her, this error was taken away. Secondly, it may be answered for Isaac's blessing, Of Isaac's blessing jacob in stead of Esau. in blessing jacob in stead of Esau, & Ioshua's Covenant made with the Gibeonites. There were three who concurred here. First God; secondly, the persons who craftily concurred here to deceive; and thirdly, the persons who were deceived. In Isaac's blessing we have to consider; first God, who cannot deceive, nor be deceived; In blessing of jacob three persons concurred. then Rebecca and jacob, who craftily deceived; and thirdly, Isaac, who was deceived. Now because it was God's intention to give the blessing to jacob, therefore neither jacobs' craft, nor Isaac's error, could hinder the blessing; Isaac giveth the blessing ignorantly, but because it was according to God's intention and revealed will, who was the principal giver of the blessing, therefore the blessing was effectual. Ioshua's Covenant with the Gibeonites. So in the Covenant with the Gibeonites, the Lord commanded to offer peace to the seven Nations if they would seek it, now in cometh the deceit of the Gibeonites, and error of joshua who is deceived, yet because it was Gods chief intention, that those of the seven Nations who sought peace should be saved; therefore the oath stood firm, and the error in the person did not make it void; and the matter may be cleared thus: Simile. the Lord forbiddeth a brother to eat with a railer, a drunkard, or an extortioner. 1 Cor. 5.11. but if a drunkard, or a railer, or an extortioner should come to the Table of the Lord, I am not to refuse to eat at that Table, although the drunkard be there. The reason is, because this is not my private Table, but the Lords banquet, and I expect the blessing only from him in it, and the sins of the drunkard cannot hinder me; but if I should bid such a one to my house to eat with me, than I should be guilty of their sin. So the Covenant here is the Lords Covenant, and the deceiver is not able to make it of no effect. But where the principal intention of the contracter is deceit, and the person with whom the contract is made is deceived, When the error of the person maketh the contract of no effect. than the contract is nullified; as if a man should ignorantly buy a free man for a slave, here the free man should be released, & error personae irritat contractum. Object. But ye will say, in all contracts God hath an hand, and he is never deceived, therefore no such contract should be dissolved, where there is error personae. Answ. In the blessing betwixt Isaac and jacob; and the contract betwixt joshua and the Gibeonites, God had set down his revealed will, God had revealed his will in the blessing of jacob, and the sparing of the Gibeonites. what he was minded to do in both of these; and therefore neither the error of Isaac, nor the deceit of Rebecca and jacob made the blessing of no effect, so neither in the contract betwixt joshua and the Gibeonites. But the Lord forbiddeth fraudulent contracts in his Word, neither is it his intention that such contracts should be made, therefore they are of no effect. CHAPTER XX. That a judge may give out sentence by the information of the false witnesses, and yet be free. 2 SAM. 1.16. And David said unto him, thy blood be upon thy head; for thy mouth hath testified against thee. IN judgement the principal part dependeth upon the witnesses, and if they testify an untruth, The chief part in judgement dependeth upon the witnesses. they make a wrong sentence to proceed out of the mouth of a just judge: David here giveth out sentence against the Amalekite, it was a just sentence in respect of the judge, because he condemned him out of his own mouth, but a wrong sentence in respect of the Amalekite, because he did not kill Saul, but bragged only that he had killed him, for the Text saith, that Saul killed himself, 1 Sam. 31.5. When the Grecians besieged Troy, Simile. Palamedes was killed there amongst the rest; and when the Greeks' had raised their siege from Troy, and taken Ship to return to Greece; Nauplius the father of Palamedes (to be revenged upon the Greeks') took a Boat in a dark night, and went into the Sea, and set up a Beacon upon a rock, which when the Greeks' did see, they took it to be the Harbour, and directed their Course towards it, and so they run the most of their Ships upon the rocks, and were cast away. We cannot say here, that the fault was in the Pilots, because the Ships were cast away; but the fault was in false Nauplius, who held up a wrong light unto them. So when a good judge giveth out a wrong sentence, the fault is not in the judge, but in the false witnesses, who hold up a false light unto him, and therefore the judge should labour to punish these false witnesses, and to restore the party who is wronged to his right; and as Telephus was healed by the spear that hurt him, so should they study to cure the person whom they have wounded by their sentence. A judge must not proceed without witness. If a judge call two or three witnesses, that is the first thing required of him in trial of the truth, nam testimonio unius non proceditur, and one witness doth not prove. There are three witnesses in heaven to certify us of the truth, the Father, the Word, and the holy Ghost. And there are three that bear witness to us in the earth of the remission of sins, the Spirit, the water, and blood, 1 joh. 5.7.8. So in judicatories of the Church three witnesses are required, 2 Cor. 13.1. This is the third time that I am coming to you, in the mouth of two or three witnesses shall every word be established. So in the trial of civil causes, every thing was established by the mouth of two or three witnesses. Deut. 21.15. A judge is to make choice of faithful witnesses. Secondly, The judge must call faithful witnesses; they are called faithful witnesses when they are reputed so in the common estimation of men; Esay 8.2. And I took unto me faithful witnesses, Vriah the Priest and Zechariah the son of jerebechiah, Vriah was not a faithful man, yet because he was so reputed amongst the people; therefore he is called a faithful witness. They must be eye-witnesses. Thirdly, He must call witnesses who have both heard and seen, 1 joh. 1.1. That which we have heard, that which we have seen with our eyes, which we have looked upon etc. Fourthly, They must be contests, and their testimonies must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agreeing in one, Mark. 14.56. Now if the judge proceed this way, and the sentence be false, it is not his fault, for by the mouth of two or three witnesses every word shall be established, that is shall be holden for truth. When a judge demandeth of the witnesses, he asketh them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what murder is. Secondly, he asketh not of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the effects and consequents of murder which follow it, as the guilt and punishment. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he asketh them whether it were casually or maliciously done. And fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they saw him kill such a man; this is the special thing that they require, and if the judge give out sentence this ways according to things proved, than the blame lieth not upon him if there be a wrong sentence pronounced. It may be said, Object. when a man taketh a thing to be a truth, although it be an untruth, he speaketh an untruth: why doth not a judge then pronounce a sentence which is not true, although he take it to be a truth? There is a greater uniformity required betwixt the mind and the tongue, Answ. then betwixt the sentence of the judge, and the testimony of the witnesses; for there is nothing required in the judge, but that he proceed secundùm allegata et probata, according to things alleged and proved. CHAPTER XXI. Of one who killed in sudden passion. 2 SAM. 14. And thy hand maid had two sons, and they two striven together in the field, and there was none to part them, but the one smote the other and slew him. THere is a difference betwixt those things which we do in sudden passion, Difference betwixt things done in passion, and deliberately. and those things which are done deliberately: those things which children, mad men, and beasts do, they are not said to be done deliberately, they come not from the will, which is principium agendi; possunt laedere, sed non injuriâ afficere. Violenti●●. Coactum. Non spontaneum. Voluntarium. Again, there is a difference betwixt violentum, coactum, non spontaneum, & voluntarium. Violentum is that, which by outward force a man is constrained to do, and here the will giveth no consent at all: as when they drew the Martyrs before their Idols, and put incense in their hands. Coactum is that, when there is some external violence used to enforce and compel a man to do such a thing, against which he standeth out and resisteth for a time, but yet in the end he yields for fear: as Origen did to Idolatry. But non spontaneum is this, when it is partly with the will, and partly against the will; Christ said unto Peter, joh. 21.18. they shall carry thee whither thou wouldst not, meaning what death he should dye; It was partly with Peter's will, and partly against his will, that he went to martyrdom. Voluntarium, is that when the will giveth full consent to do a thing. When a man killeth his neighbour in sudden passion he is not violently drawn to this sin; neither is he compelled to this sin; prima principia concupiscible et irascibile, sunt interna homini, and cannot be compelled: and in this sense he who killeth in sudden passion, is said to do it willingly; but if we will respect the will as it is obnubilated with the perturbation of anger for the time, he did it not willingly, but non spontè. which is a midst betwixt spontè and invitê. Peter said to Christ, Lord I will lay down my life for thy sake, john 13.3. no doubt he had an intention to dye with him when he spoke these words; but they shall carry thee whither thou wouldst not, here he was not willing to dye; so that he was partly willing, and partly not willing, he was not altogether willing, nor it was not altogether against his will, but it was partly with his will, and partly against his will. We do a thing Spontè, we do a thing invitè, Spontè. Invitè. Non invitè. and we do a thing non invitè. We do a thing Spontè, when we are altogether willing to it; we do a thing invitè, when it is partly with our will, and partly against our will; we do a thing non invitè, quando procedit ex ignorantia comitante, Simile. as when Mutius Scaevola killed another in stead of Porcenna, and when it was told him that he had miss the King, and killed another, he was sorry that he had not killed the King; this action was neither done Spontè, nor invitè, but non invitè; but when a man killeth in sudden passion, and after that his passions and perturbations are settled, he is sorry that he hath done such a thing, and is grieved that primus impetus non est in sua potestate, than he doth it invitè. There is a twofold concupiscence, Concupiscentia Antecedent. Consequent. an antecedent concupiscence, and a consequent concupiscence; the antecedent concupiscence is that, when the passion preventeth the will, and moveth it; but the consequent concupiscence is that, when the will willingly worketh, and stirreth up the passion, that it may execute the sin more readily; when passion preventeth the will, than it extenuateth the sin, but when the will stirreth up the passion, than it augmenteth the sin. Again, Agere Ex ira. Iratus. we must make a difference betwixt these two, to do a thing ex ira, and to do a thing iratus; when a man doth a thing ex irâ, anger is only the cause of it, and it repenteth him of it afterward that he hath done it; but when he doth a thing iratus, it doth not proceed principally from his anger, but from some other bad disposition, and hardly such a man repenteth him of his fact. Lastly, Eligere. Praeligere. there is a difference betwixt eligere and praeeligere; eligere is to follow sense and appetite, but praeeligere is to follow reason: When a man killeth in sudden passion, Anger followeth the complexion of the body. it is electio non praelectio: This sin of anger cometh commonly of the complexion of the body, nam ex iracundis nascuntur irati; the Philosopher saith, a certain man being challenged for beating of his father, gave this answer; My father beat his father, and pointing to his son with his finger, he said, this my son will beat me also; these hereditary evils are hardly cured. The woman of Tekoah when one of her sons killed the other, she begged of the King to remember the law of the Lord, that her other son might be saved in the City of Refuge, which the King granted unto her willingly, 2 Sam. 14. because he killed him in sudden passion. CHAPTER XXII. Whether they might take the sons of the Prophet's widow for debt or not? 2 KING. 4. Now cried a certain woman of the wives of the sons of the Prophets unto Elisha saying, the Creditor is come to take unto him my two sons to be bondmen. IT is a pitiful thing to add grief to those who are in grief already; this widow she was in grief already, and those who would take her sons from her, add new grief unto her. The Lord saith, Make not sad the heart of the widow. jere. 22.3. Elias 1 King. 17.20. said unto the Lord, O Lord my God, thou hast brought evil upon this widow with whom I sojourn, by slaying her son: As if he should say, is it not enough O Lord, that thou hast taken away her husband, but thou wilt take away her son also? The Lord could not do wrong to this widow by taking away both her son and her husband; but they who came to take this poor widow's children, did great wrong to her, in adding new grief to her. The widow in the Hebrew is called [Almonah] muta ab [Alum] silere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidua ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vacua. because she hath no body to speak for her; and she is called [Rikam] empty. Ruth 1.21. because she wanteth a husband to defend her; a widow who liveth in pleasure, she is dead while she is living, 1 Tim. 5.6. but a widow that is a widow indeed and desolate, trusteth in God, and she is civilly dead when she wanteth the means to help her. The Lord forbiddeth in his Law to take to pledge the upper or the neither Millstone, which are the means to maintain the man's life, Deut. 24.6. The widows two sons were (as it were) the neither and the upper Millstone to gain her living. Secondly, the Lord forbiddeth to take to pledge the in which the poor man lieth in the night, for he saith, when he cryeth unto me I will hear, for I am gracious, Exod. 22.27. And when those two sons of the widow were taken from her, did not the Lord hear her, a poor woman, a poor widow, the widow of one that feared the Lord, the widow of a Prophet? Yes verily, he heard her and that quickly; And, he that saith, Touch not mine anointed, and do my Prophets no harm, Psal. 105.15. so he saith, touch not the Prophet's widow, nor her sonn●s, and do them no harm. Thirdly, the Lord commanded them when they went to seek the pledge, that they should not go in into the house to fetch it, but they should stand abroad, and the man should bring it out himself, Deut. 24.10. But they who violently took away the woman's sons observed not this, but did as the wicked servant in the Gospel, who took his fellow-servant by the throat, saying, Pay me that thou owest, Mat. 22.28. Object. Ye will say, this was a just debt, and therefore aught to be paid. Answ. See what Esay answereth, Chap. 58.6. Is not this the Fast that I required, to undo the heavy burden, and to let the oppressed go free? This debt was a heavy burden upon the poor woman's shoulders, and therefore they ought to have remitted it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pignus. Funis. job. 22.6. Thou hast taken a pledge from thy brother: Hhobhel, signifieth both pignus and funis a pledge, and a cord, because it bindeth as strongly as cords do; and the Greeks' call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quasi obligatio, suppositum, & obnoxios sibi subijcere, with this cord they would have bound the poor widow. job when he describeth the oppressor, Chap. 24.3. he saith, he taketh away the widow's Ox for a pledge; he taketh the Ox, the beast that is so needful for her, therefore he that took an Ox was bound to restore five Oxen for him, Exod. 22.1. Again, to take the widow's only Ox, we see how Nathan exaggerateth the rich man's fault, for taking the poor man's only sheep, 2 Sam. 12. And if it be oppression, and a crying sin to take the poor widow's Ox, what a sin was it to take her sons, who should have relieved her in her necessity? Ezek. 18.16. it is a note of the child of God, that he withheld not the pledge from the poor. In the Original it is [Hhabhol lo hhabhal] Pignorando non pignoravit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pignorando non Piguoravit. the repetition of the same word signifieth to take away the pledge, and to keep it. The widow of Tekoah, when one of her sons had killed the other, and the revenger of the blood came to kill, she desired that her other son which was alive, might be saved, because he was her unica pruna, her only sparkle that was left alive, 2 Sam. 14. Wherefore to take this widows two sons from her, was to put out her light. The conclusion of this is. Conclusion. Of all sorts of oppression this is one of the greatest, to do wrong to the fatherless, and the widow; for the Lord is a father to the fatherless, and a judge of the widows, Psal. 68.6. therefore men should beware to wrong or harm them: God will defend their cause, he relieveth the fatherless and the widow, Psal. 146.9. And he that is their Redeemer is strong. CHAPTER XXIII. Whether a man may sell his son for debt, or not? MAT. 20 25. But for as much as he had not to pay, his Lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. THere are three sorts of commanding in the family; the first is Herilis potestas; the second is Maritalis potestas; and the third is Patria potestas; these three sorts of power differ. Herilis potestas, is like the government Monarchical, which hath more absolute commandment to dispose of things, so had the Master, Mat. 20.25. over his servants, when he commanded the man, his wife and children to be sold. The second sort of commanding in the family, is the authority which the man hath over his wife, and this is like the Aristocratical power, for the man in his necessity, may not sell his wife to set himself at liberty, Et uxor non est in bonis, she is not a part of his goods. The third sort of commanding in the house, is Patria potestas; and here the father hath a greater authority over the children, for they are a special part of their father's possession, Deut. 32.6. Ipse est pater tuus qui possedit te? Is not he thy father that hath bought thee? The Lord permitted a man to sell his children under the Law, Exod. 21.7. If a man sell his daughter to be a handmaid. So Ezra 2.5. the jews being in debt sold their children. jacob when he made his latter will, Gen. 42.22. he saith, I gave to thee one part above thy brethren, which I conquered with my bow and with my sword. jacob himself never purchased Sichem, but his sons purchased it when they killed the Sichemites. Why doth he say then; which I have purchased with my Bow? The reason of this was, because jacob was Lord over his children, and over all that they conquered. A father hath such authority over his son, that he might sell him until he was sui juris, that is, until he was one and twenty years old. First, he might sell him before he was seven year old; then he might have sold him the second time, until he was fourteen year old, if his debt had not been paid: and thirdly, he might have sold him until he was twenty one. So he might sell his daughter. Exod. 21.7. It is not understood here, that he might sell his daughter when she was ready to be married, Allusion. but simply, he might sell her at any time. And the Lord alludeth to this form, Esay 50.1. Which of my Creditors is it, to whom I have sold you? The father might sell himself, therefore he might sell his son, because his son is but a part of himself. But there are sundry things which cannot be sold Quia nullam admittunt aestimationem, as blood, chastity, Object. liberty, and such like. This was not properly a sale, Answ. but only an interchange of his liberty for his father's redemption. Non est conditio absoluta, sed quasi sub pacto, D. ll. 2. Cap. de Patribus qui filios distraxerunt. tenetur enim emptor filium restituere, si justum pretium offeratur illi; That is, this condition in selling of his son was not absolute, but the contract was so made, that the buyer was bound to restore his son back again to him, if he had offered him a sufficient price. In the natural body, the hand or any other member will cast up itself to save a stroke from the head; so should the natural son do to relieve his father. Reuben offered himself in stead of Benjamin, to be a bond-servant, Gen. 44.33. Now if Reuben offered this for his youngest brother, much more should the son offer to become a bond-servant for his old father. The conclusion of this is, the children ought not to lay up for the Parents, but the Parents for the children, 2 Cor. 12.17. yet to supply their father's necessity, they should be content to quite their liberty, and all that they have for their father's liberty. CHAPTER XXIIII. Of their divers sorts of Rulers and Commanders. EXOD. 18.25. And Moses choose able men out of all Israel, and made them heads over the people, Rulers over thousands, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virga. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tribus. THe people of the jews were divided into twelve Tribes, those Tribes were called Shibhte, because they had a rod carried before them. Before the renting of the ten Tribes from juda they were called Israelites; but after the rent of the ten Tribes, the two Tribes and the half were called juda, and the ten Tribes were usually called Israel; and sometimes joseph, and Izreel, and sometimes jacob. And in the Captivity they are called jews, as Ester 2.5. Mordecai of Benjamin is called a jew, so Ester 3. Haman sought to destroy all the jews: and they are all called Israel in the Captivity, and thou shalt bear the iniquity of Israel and juda, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum ה demonstrative. Ezek. 4. And once haleuj, Mal. 2.8. cum [he] demonstrativo, to signify that levi is not put here for a proper name. Those who ruled the twelve Tribes were diverse, joshua 23.2. joshua called for all Israel, for their Elders, for their heads, for their judges and for their officers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniores. For the Elders, these are called Zekenim, and the seventy translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, majores; Zekenim is sometimes taken for the great Synedrion, and sometimes for the King's Council, 2 King. 1.10. And jehu sent unto Samaria to the Rulers of Izreel, here the word Elders is taken for the King's Council, and not for the Synedrion, for it sat in jerusalem: and sometimes in the lesser Cities Zekenim are called Senatores. Secondly; He called for [roshim] their heads, which the seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Principes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capita, Priupes. This word [rosh] is taken sometimes for the Captains of the Armies, 1 Sam. 11.11. And Saul divided his Army into three heads, that is three Companies. judg. 11.7. eris nobis [lerosh] in caput, the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So [rosh] is taken for the heads of the families, and they are called [roshe abhoth] here; joshua sent for the Captains of the Army. Thirdly; He sent for [Shophetim] the judges, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judices. that is the Rulers of the Cities, and these also were called [Omanim] 2 King. 10.1. These who ruled the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. were either the heads of the Tribes, and they were called share hashebhatim, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: these convened the Tribes, and were Captains in their wars, for the Tribes had their own proper wars, sometimes one against another; so the Danites made war against them of Lachis, and they of Ephraim against jepthe, judg. 12. Or else they were Commanders in some part of the Tribe, for the Tribes were divided into families, and these who were chief in the family were called [Share mishpahhim] or Patriarchae, capita familiarum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capita Familiarum. the Patriarches or heads of the families. These families again were divided into thousands; Example. In juda there were five great families, or [alphe] thousands, and they had five Commanders who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Numb. 1.16. these were the heads of thousands in Israel. And Micha alludeth to this chap. 5.2. Bethleem Ephrata although thou be little amongst the thousands of juda. Secondly, some were Commanders over hundreds, and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirdly, they were Commanders over fifties, Esay 3.3. And lastly, Rulers over ten. This division was instituted by Moses by the Council of jethro, and approved by jehosaphat, 2 Chron. 19 These Commanders over thousands, hundreds, and fifties were [bagnale ribhoth] Lords to take away strife from the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like our justices of peace; and they differed from the ordinary judges called Shophetim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly, They had their [shoterim] which word is diversely translated by the seventy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because by force they compelled men to obedience, loro et baculo cogebant: and sometimes they translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they carried a rod: and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pro. 6 6. Go to the Pismire, who hath not [shooter] over seer or ruler. So Exod. 5.15. they translate Shoterim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ye would say, institutores vel doctores, because they taught the people obedience to the Magistrates: and Act. 13.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Syrus habet, caput urbis. junius translates it moderatores, & Aquila translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, facinorum Vindices. Lastly, they translate shoterim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, under-rowers; for as in a Galley there are commanders, rowers, and under-rowers; so in this well constituted Commonwealth of the jews, there were supreme Commanders, Commanders in the middle degree, and Commanders in the inferior degree. CHAPTER XXV. Of their civil counting of their times, and first of their Hour. Of their times. THe Greeks' derive the hour from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, terminare, because it measured the times of the year; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodire, because they feigned that the hours kept Apollo's gates; but it seemeth rather to be derived from the Hebrew word [Or] lux, and hence the Egyptians call the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo. The Greeks' at the first had no other division of the year but into four seasons, which they called quatuor horae anni: and the Latins called them quatuor tempestates anni. The like division they made of the day, and they said, solis occasus suprema tempestas esto. Afterward they divided these tempestates into so many hours in the day, those hours were either called horae minores, and they were measured by the Zodiac, and planetary or unequal hours, because of the obliquity of the Zodiac; or else they were called horae equinoctiales equal hours, because of the straightness of the Equinoctial. The jews at first learned the division of the day into whole hours from the Romans, for before this the hours were either halfe-houres, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasional hours, as to dine and to sup; So the hours of dinner and supper were described of old by drawing of water, as Rebecca came out to draw water, Gen. 24.11. Septuaginta dixerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dinner and Supper described by drawing of water. This was the evening time when women came out to draw water. So they noted the dinner time by drawing of water, joh. 5.31. when the woman of Samaria came out to draw water, than the Disciples brought meat to Christ and desired him to eat; This was dinner time. Of the hours upon Ahaz Dial. THe hours set upon Ahaz Dial were unequal, or planetary hours, because this dial was made upon a polar ground. Five sorts of Dial's. There are five grounds upon which a dial must be made; First upon the elevation of the Equinoctial, whose hours are always equal. Secondly vertical, and it showeth only from six to six equinoctially. Thirdly meridional, which showeth the hours from the rising of the Sun 〈◊〉 the midday, upon the East side, and from the mid-d●● till the Sun set upon the West side. Fourthly horizo●●all, which hath no shadow under the Equinoctial, or near the Equinoctial. And the last is the polar dial, which followeth the Zodiac, and the hours are contracted upon the South side of the Equinoctial in the Winter, and enlarged upon the North side in the Summer. Upon what ground Ahaz Dial was made. This Dial of Ahaz could not be made upon an equinoctial ground, because the hours of the Equinoctial dial are equal. Secondly, it could not be made vertical, because the vertical showeth only from six to six, and not the rising and setting of the Sun. Thirdly, it could not be made meridional, because the East side & the West side are divided by the meridional, and it wanteth the twelfth hour. Fourthly, it could not be made horizontal, because they lay so near the Equinoctial that the style could cast no shadow. Therefore it behoved to be polar, and the hours behoved to be unequally divided for Summer and Winter, or else they behoved to have two dials, one for Summer, and another for Winter. The form of this Dial was Hemispheriall, or an half Circle. What things are to be considered in this dial. In this Dial we have to consider these points; First, that the lines were but half hours upon the dial, and not full hours. Secondly, that this miracle hath been wrought when the Sun was in the height, for if it had been in the declination, or in the afternoon, than it could not have gone forward ten degrees; or if it had been soon in the morning, it could not have gone back ten degrees. Thirdly, this miracle was wrought in the Summer time, the day being at the longest; it could not be brought back ten degrees in the winter day, for when the day is shortest, the Sun ariseth to them at seven of the clock: neither could this miracle be wrought at the Equinoctial, for than they could not have discerned the Sun to cast a shadow upon the dial, because then the shadow is so long; but the Text saith, that the Sun went back so many degrees upon Ahaz dial, 2 King. 20. Therefore it seems to have been wrought in the Summer time, at the longest day, when it was drawn back from the eleventh hour to the sixth, which is one hour after the Sun rising; for in the longest day it ariseth to them at five of the clock in the morning. Whether went the Sun back ten degrees, Quest. or did the Sun stand still, and the shadow go back upon the lines, [as Abulensis upon 2 King. 20. holdeth, the shadow went back ten degrees;] or did the Sun go back and the shadow also? If the shadow had gone back, and not the Sun, Answ. the miracle had not been so great, for when the Sun goes forward naturally, the shadow goeth backward, now if the shadow had gone back in an instant, and the Sun stood still, it had been a miracle quoad modum, Three sorts of miracles. sed non quoad substantiam, and it had been but a miracle in the third degree; A miracle in the highest degree is, when nature had never a hand in a thing, as to make the Sun go back so many degrees, or to stand still. A miracle in the second degree is this, when nature had once a hand in producing of a thing, but when nature faileth once, it cannot restore it to the former case again. Example. Nature bringeth forth a man seeing, now when he becometh blind, nature cannot restore him to his sight, and when he is restored to his sight again, it is a miracle in the second degree. A miracle in the third degree is this, when nature in time could do such a thing, but cannot do it upon a sudden. Example. Peter's Mother in law was sick of a Fever; Nature in time could cure one of a Fever, but Christ curing her upon a sudden, this is a miracle in the third degree. Example 2. When a lump of figs was laid to Hezekias boil, the figs in time would have matured this boil, and broken it, but when the Lord doth it upon a sudden, this is a miracle in the third degree. So for the shadow to go back when the Sun goeth forward, this is natural to it, but for the shadow to go back upon a sudden, this was a miracle in the third degree, but when the Sun and the shadow both went back, this was a miracle in the first degree, & quoad modum & quoad substantiam. Quest. What confirmation of his faith had this been, if the Sun had gone forward ten degrees, that had been but the ordinary course of it? Answ. If it had gone forward ten degrees in an instant, that had been a miracle; but when it went back ten degrees piece by piece, this was a greater miracle; therefore he chose rather that it should go back ten degrees. Object. If the Sun went back only, and not the shadow, than it should have been known through the whole world, and some of the Heathen would have made mention of it in their writings; as Dionysius Areopagita maketh mention of the Eclipse of the Sun in Christ's Passion. Answ. The heathen in their writings might have made mention of it which are not now extant: In the Book of jason there is mention made of the standing of the Sun and Moon in Ioshua's days, and that Book is perished now; shall we say then, that nothing is written in this Book, because this Book is not extant? Whether was this a greater miracle when the Sun went back in Hezekias' days, Quest. or when the Sun stood still in Ioshua's days? If ye will respect them to whom this miracle was wrought in Ioshua's days, it was a greater miracle; Answ. Whether this miracle or that in Ioshua's days was greatest? it was wrought for the confirmation of all Israel, and this was wrought but for the confirmation of Hezekias; Secondly, Ioshua's day was longer than Hezekias' day; Hezekias' day was but twenty two hours, and Ioshua's day was twenty and four: Ecclus 46.4. Stetit Sol & una dies facta est in duas, Did not the Sun go back by his means? And was not one day as long as two. This miracle was wrought at three of the clock in the afternoon, for the Moon was a quadrant of the Heaven distant from the Sun, and quarter Moon; for Gibea was South-west from Megiddo where they did fight, and there the Sun stood, and Ajalon where the Moon stood was Southeast. Quest. How stood the Sun here at three afternoon Southwest from the Moon, seeing it is said to stand in the midst of Heaven. Answ. There is a twofold midst, the first medium aequidistantiae, and the second is interpositionis; Medium aequidistantia. interpositionis. the Sun is in medio aequidistantiae, when it is in the middle point, betwixt the Sunrising and the Sunne-setting, this is in the midst of the day; but it is in medio interpositionis, when it is in any part of the Heaven betwixt the two extremes, it was now but in medio interpositionis. Again, This miracle was wrought twenty days after the Equinoxe. this miracle was wrought twenty days after the Equinoxe; for joshua instituted the Passeover Cap. 5. the fourteenth day of Nisan, which was at the Equinoxe, and that Moon had but fourteen days to run to the change, and now the Moon was before the Sun; but when the miracle fell out, the Moon was behind the Sun, and it was quarter-Moone; so that the fourteen days of the old Moon, and the eight days of the other Moon, made up twenty days after the Equinoxe. Ioshua's day was 24. hours. Thirdly, Ioshua's day was twenty-foure hours, nine hours already past, and three hours to the Sunne-setting; then the Sun stood a whole Equinoctial day, which all being joined together, maketh twenty-foure hours, than it is said Iosh. 10.14. That there was no day like to it before or after, which must be understood, that there was no day before or after like unto it for length. Hezekias' day was 22. hours. Hezekias' day was but twentytwo hours in length, which is proved thus; the Sun had run twelve degrees already forward upon Ahaz Dial, which maketh six planetary hours; than it goeth back again ten degrees, which maketh five planetary hours, and this made eleven hours. Quest. Might not the Sun have gone back to the Sunrising, and so have made six planetary hours? Answ. Not; because the Sun casteth no shadow upon the Dial of Ahaz an hour after it riseth, and an hour before it set; neither upon any other Dial, for then the shadows are so long, that they show not the hour, it went back then but to the hour after that it arose, which was the second planetary hour, than it had five planetary hours to the midst of the day, which made up sixteen hours; and six hours to the Sunne-setting, which maketh in all twentytwo hours. Now to make some application and spiritual use of these Dial's. The spiritual use of these Dial's. Christ before his Incarnation was like to the Sun shining upon the Equinoctial Dial, where the shadow is very low; secondly, before Christ came in the flesh, there were many Ceremonies, and a long shadow, but since Christ came in the flesh, this is like the Sun shining upon the Polar Dial, the shadow is short and the Sun is nearer. Thirdly, our estate in this life compared with the life to come, is like to the meridional Dial; for the meridional Dial showeth not the twelfth hour; so in this life, we see not the son of righteousness in his brightness. Fourthly, our estate in this life, is like the vertical Dial, which showeth neither the rising nor setting of the Sun; so in this life we know neither our coming into the world, nor the time when we are to go out of it. Fiftly, our estate in the life to come is like the horizontal Dial, for as the Sun shineth always upon the horizontal Dial; so shall the Sun of righteousness shine always upon us in the life to come. CHAPTER XXVI. Of their Day. GEN. 1.3. And the Evening and the Morning were the first day. A Day in the Scripture, is either a natural, Dies Naturalis. Artificialis. Propheticu●. artificial, or a prophetical day. The natural day consisteth of four and twenty hours, comprehending day and night, Num. 8.17. In that day that I smote every first borne in the land of Egypt. But Exod. 12.29. it is said, that at midnight the Lord smote the first borne of Egypt; so that by day here is meant the whole twenty four hours. The artificial day began at the Sunrising, and ended at the Sunne-setting, Exod. 16.14. Why sit ye all the day from morning till night? And it had three Periods in it, morning, midday, and evening; and the midday is called Zeharaijm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meridies. and it is put in the dual number, because it containeth a part of the forenoon, and a part of the afternoon. Psal. 65.8. Thou makest the outgoing of the morning, and the evening to rejoice; the outgoing of the morn, is the rising of the stars before the Sun rise, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the outgoing of the evening, that is, when the Moon riseth, and the stars with her, as Hesperus; the Sun is said to go out as it were out of his chamber, when he ariseth out of the Sea, or the earth, Psal. 19 And he is said to go in and to dip in the Sea, Mark. 4. when he setteth. Ortus Heliacus. Chronicus. Cosmicus. Ortus Heliacus, is when the stars arise with the Sun; Ortus Chronicus, is the rising of the stars with the Moon; Ortus Cosmicus, is when the stars rise at certain seasons in the year, as Orion, Plejades, etc. A Prophetical day is taken for a year in the Scriptures; as they had a prophetical day, so they had prophetical weeks, prophetical months, and prophetical years. Prophetical days, weeks, and years. A week signifieth a week of years, as daniel's seventy weeks, Dan. 9.25. So the month signifieth a month of years, according to the Greek computation, counting thirty days to a month; so the year signifieth a year of years, jere. 28.3. Adhuc duo anni annorum; So these places in the Revelation, Forty two months an hundreth and sixty days three years and an half, so time, times, and half a time, are prophetically to be understood; A prophetical day, is a year; the week seven years, the month thirty years, and the prophetical year three hundreth and sixty years, and this way they counted, to signify the shortness of the time. A day is applied in the Scripture first to our estate in grace, Heb. 4. To day if ye will hear his voice, A day applied to the estate of grace. harden not your hearts; and all the Comparisons in the Scriptures are taken from the forenoon, to show the growth of grace; First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the morning Star, and the dawning of the day, and the daystar arise in your hearts, 2 Pet. 1.19. Secondly, to the Sunrising, Esay 8.10. It is because there is no morning in them; and thirdly, to the Sun in the strength of the day, judg. 5.3. Then the declination of grace is compared to the Sun in the afternoon, jere. 6.4. Arise, Declination of grace compared to the declining of the Sun. let us go up at noon; woe unto us for the day goeth away, for the shadows of the evening are stretched out, Micah 3. And the Sun set upon the Prophets. The forenoon is compared to the time of grace before it come to the declining, therefore let us make great reckoning of this time to redeem it, Psal. 108.2. I myself will awake early: but in the Original it is more emphatical, [Hagnira shahher] Expergefaciam auroram. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expergefaciam Auroram. As if David should say, the morning never took me napping, but I wakened it still. Secondly, The day representeth the shortness of our life. the day representeth the shortness of our life to us, and it is compared to an artificial day, Psal. 90.5. In the morning it flourisheth, and groweth up, but in the evening it is cut down and withereth: it is like jonas Gourd, which groweth up in one artificial day, and decayeth again; and the hours of the day whereunto our life is compared, are like planetary hours, long in the Summer, and short in the Winter: Compare our days with the days of our fathers, they are but few and evil, in respect of their days, therefore our days are called dies palmares. The Lord made the day for man to travail, The day was made for man to travail in it. and the night for him to rest in, therefore they are monsters in nature, that invert this order, who sleep in the day and wake in the night, Psal. 104.23. Man goeth forth unto his work, and to his labour, until the evening. And Vers. 20. Thou makest darkness, and it is night, wherein all the beasts of the Forest do creep forth: Those who turn day into night, follow the beasts, and not man; such a monster was Heliogabalus, who would rise at night, and then cause morning salutations to be given unto him: the History saith, that the world seemed to go backward in this monsters days: this sort of people Seneca calleth them our Antipodes, for when we rise they go to bed & contrà. How they reckoned the days of the Week. THe jews reckoned their days thus; Prima Sabbath, secunda sabbath, the first day of the week, the second day of the week, etc. Secondly, the Latin Church reckoned from the Passeover, Prima feria, secunda feria, etc. Thirdly, they borrowed afterward another sort of reckoning from the Heathen, who reckoned their days by the Planets, the Sun, the Moon, Mercury, Mars, etc. Quest. What is the reason that they reckoned not the days of the week according to the order of the Planets, for the Planets stand after this order, Saturn stands in the highest place, than jupiter, next Mars, and so in order Sol, Mercury, Venus, and then Luna. jupiter followeth not Saturn in the days of the week, but Sol; so Mercury followeth not Sol but Luna. Answ. The order of the days of the week is Mathematical; for the seven Planets being set down in a circle according to their own natural order, by an equal distance, they make seven triangles, reaching from their bases to the Hemisphere, whose bases arise from the several corners drawn in the circle, in whose circumference, the seven Planets are set down according to their own order, making up one equal triangle in every one of their two sides, as, ☉ Sol, ☽ Luna, ♂ Mars; ☉ Sol is in the right side of the triangle, ☽ Luna in the top, and ♂ Mars in the left side of the triangle; and so from ♂ Mars to ♃ jupiter by ☿ Mercury; and from ♃ jupiter to ♄ Saturn by ♀ Venus; and from ♄ Saturn to ☽ Luna by ☉ Sol, and from the ☽ Moon to ☿ Mercury by ♂ Mars; and from ☿ Mercury to ♀ Venus by ♃ jupiter, as ye may see in the figure following. A Demonstration to show how the days are reckoned according to the seven Planets. Quest. Whether may these names of the week days which are imposed by the Heathen, be used in the Christian Church or not? Answ. The Apostles themselves used such names for distinction, as Areopagus, Mars street, Act. 17. So, we sailed in a Ship whose Badge was Castor and Pollux. Act. 28. and such like. CHAPTER XXVII. Of their month. EXOD. 12.2. This shall be the beginning of months to you. BEfore the people of God came out of Egypt, the months were reckoned according to the course of the Sun, Reason's proving how many days every month had. following the custom of the Egyptians and Chaldeans, and their months were full thirty days, as may be gathered out of the eight of Genesis, the flood began to wax the seventh day of the second month jair, answering to our May; and it began to decrease in the seventh day of the seventh month Tishri: from the seventh day of the second month, to the seventh day of the seventh, are one hundred and fifty days, which being divided by thirty, giveth to every month thirty days. After they came out of Egypt their months were full thirty days, Numb. 11.19. Ye shall not eat one day, neither five days, neither ten days but even a whole month. Hence we may gather that their month was full thirty days; Reason's proving how many months are in the year. because they reckoned by five, ten, twenty, thirty. So there were twelve months in the year, every month consisting of thirty days: 1 King. 4.7. And Solomon had twelve Officers over all Israel, which provided victuals for the King and his household. Each man in his month through the year made provision: now if there had been more than twelve months in the year, (as afterward the jews made their intercalar year Veadar) than one should have had two months. So 1 Chron. 27.1. and 12.15. The chief Officers served the King by courses, which came in and out month by month throughout all the months in the year: here we may see that there were twelve months in the year, & every month had thirty days, which made up in the year three hundred and sixty days. But because there were five full days lacking in the months to fill up the course of the Sun, The twelve months come short of the course of the Sun five days. which is three hundred sixty and five days, the Egyptians put to the five days called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the last month Tishri: and they illustrate the matter by this apologue, The five odd days illustrated by an apologue of Mercury and the Moon. they say, that Mercury and the Moon at a time did play at the dice for the five odd days, and that Mercury did win them from the Moon, and Mercury followed the course of the Sun. And in respect the Sun every year runneth three hundred sixty five days and six odd hours, How the leap year or bissextile is made up. which six odd hours every fourth year maketh a day, they added this day to the fourth year, which year by the Egyptians was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ye would say the dog turning about to himself, as when he biteth his own tail: and the Latins called it annus from annulus, because it turned about to the same point again. So joh. 18.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a year, so Luk. 3.2. This odd day which was added every fourth year was called dies desultorius, This desultorie or bissextile day at the first did run thorough the twelve Months. because it wandered to and fro through the whole year, for the space of one hundred and twenty years. This is called saeculum, Gen. 26. and therefore they inter-laced a whole month for this desultorius dies, What makes an embolimie year. which in the space of one hundred and twenty years maketh up a month of thirty days: and because that day which afterward was inter-called in the fourth year lacked some scruples of a whole day, The Sun's course cometh always back in the months. therefore in the space of one hundred thirty and six years the Sun turned back a day in every month, when it cometh to the Equinoxe or Solstice. The Sun was in the Equinoxe at Christ's death, in the twenty fifth of March, now it is come to the tenth of March, and if the world should continue long, it should come to the tenth of january and so backward. The Sun followeth the first mover. This showeth that the Sun keepeth the revolution of the first mover, who comes always nearer to the North Pole, as the Astronomers have observed. These five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies, the last of them Nehemias' calleth Nephthar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purificare. from the word patar, purificare, for writing to the jews which were in Egypt, 2 Macc. 1.36. he says, that the Temple was purified upon the last of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies, called naphthar: for the Egyptian months had always thirty days, These five intercalar days had diverse names among the Egyptians. which make up in the year three hundred and sixty days, and five odd days which added to the end of the year were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by Egyptians and Arabians, Nasi, the first of them was called Osiris, and the fift naphthar. The month of the Moon hath twenty nine days and twelve hours, therefore amongst the jews the months were either twenty nine, or full thirty. A threefold computation of the months of the Moon. The months of the Moon are considered three manner of ways. First, as the Moon goeth from one point of the Zodiac and returneth back to the same again: and this is called periodus, vel cursus lunaris, which space of time is more than twenty seven days, and less than twenty eight. The second is the returning of the Moon to the same place where she went back last from the Sun, and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: this consisteth of twenty nine days and twelve whole hours. The third is the second day from the conjunction, and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the apparition of the new Moon; this is in the second day after the conjunction. All the time before the captivity the months had no proper names, Ezek. 1.1. No proper names of the months before the Captivity. Now it came to pass in the thirtieth year, in the fourth, that is, in the fourth month. So the Romans gave the names to the months from their number, as September, October, etc. Therefore these three names spoken of, 1 King. 6.37.38. Ziph for the second month, and Bul for the eight, and so ethanim; These first names Ziph and Bul, The names of the months before the captivity were appellative. Scaliger holdeth them to be Sydonian names, or Tyrian: but we may say rather that they were appellative names all this time; Ziph, significat amaenitatem, Dan. 2.31. so the month ethanim, mensis antiquorum, a Chaldie word, because they reckoned the creation of the world from that month. Alexander the great changed these Chaldie names which they had learned in the Captivity, into Macedonian names, as Adar he called it Xanthius, and tishri he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ye would say jupiters' boy, 1 Macch. 9.50. It was after the captivity before they learned to inter-call their month, The reason of the month's intercalation after the captivity. and then they began to inter-call them, that they might make both the Sun and the Moon come both to one period every second or third year. And that they might know the time of the change of the Moon, for the keeping of their feasts the better: and for every second or third year they doubled the month adar, and called it veadar, and this year was called the embolimie year. And because the Sun and the Moon met not in one period the second or third year, therefore they made up the golden number consisting of nineteen years, The course of the Sun and Moon agree after nineteen years are complete, and called the golden number. wherein the Sun and the Moon met both in one period together. The rule for this embolimie amongst the Hebrews was this; ter ter bis bis ter ter ter, id est, mensis intercalandus est, anno tertio, sexto, octavo, undecimo, decimo quarto, decimo septimo, decimo nono; et annus decimus nonus erat intercalandus, consisting of seven months. Before the captivity they had no other inter-calling or reducing the Moon to the Sun, but only dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egyptiorum: and the Turks at this day observing only the lunary year, and never reducing the Moon to the Sun, therefore the month Rammadon falleth sometimes in Summer, and sometimes in winter. When they inter-called their months, they called the month which they inter-called, Veadar; and this Veader was their twelfth month, and Adar was their thirteenth month; this Veadar was but esteemed as momentum temporis among the jews, and in their civil computations it had no use, neither judged they any cause in this month, and the jews set down this case. Reuben and Simeon were two twins; Reuben the eldest was borne in the last day of the intercalar month Veadar, and Simeon his brother was borne in the first day of the ordinary month adar, so that Simeon was but a day younger than Reuben. And the case was handled amongst the judges which of them should enter into the inheritance first, and they ordained that Simeon should enter a month before his brother Reuben, because Reuben was borne in that month which was not reckoned amongst the months, and therefore they counted him a month younger than his brother Simeon. The Sun exceedeth the Moon's course eleven days. This reckoning they kept, that they might reduce the course of the Moon to the Sun, for the Sun exceedeth the Moon eleven days; The Sun exceedeth the Moon's course eleven days. The month exceedeth the Moon's course six days. The Sun exceedeth the twelve months five days and six hours. What maketh up the leap year. and also the month exceedeth the Moon in the whole year six days, (when the months are full thirty days.) And thirdly the Sun exceedeth the twelve months, five days and six hours, which six hours every fourth year maketh up a day, and this year we call leap year: these eleven odd days are not cast away, they are insititij dies, or engrafted days, as a graft is grafted in a tree, and they are called the Epact, because they are cast to, to the end of the year, for to reduce the Moon's course to the course of the Sun; neither are they left as dies desultorij, to run at random through all the months of the year. This time of the Epact with them is counted as no time, and they illustrate the matter thus. The embolimie epact counted as no time. A man had thirty sons and thirty daughters, and three which were neither his sons nor his daughters, but abortives, borne out of time; these thirty sons and thirty daughters were the days & the nights of the months, and the three odd days after the third embolimie were reserved as insititij dies, until the next embolimie, and were no part of the months of the year, until the seventh embolimie. The spiritual use which the Scripture maketh of the Moon is, first to show us the instability of the world, therefore Revel. 12.1. the Church is the woman clothed with the Sun, having the moon under her feet: to signify that the Church shall tread under foot the changeable world. Secondly, as the Moon changeth, so doth the life of man, job 14. while my change come: so Prov. 31.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filii mutationis. aperi ostuum in causa filiorum mutationis, that is, for him that is going to be put to death; and as we pray when the Moon changeth, Lord send us a good change, so should we pray especially when we are ready to die, that the Lord would give us a happy change. CHAPTER XXVIII. Of their Year. 2 CHRO. 24.23. And it came to pass at the end of the year, (or in the revolution of the year) that the Host of Assyria came up. THe jews had a twofold beginning of the reckoning of their year; the first was from Tishri, the second was from Nisan. They began their first reckoning from Tishri, in the month Elul their year ended, and in this month their new year began; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revolutio. this was called [Tekuphah] revolutio anni. 1 King. 20.26. it was in this month that the Kings went forth to battle, 2 Sam. 11.1. And it came to pass when the year was expired at the time when Kings went out to battle. They went out to battle at this time of the year, because then the heat of the year was declining; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mensis Antiquorum. and the Chaldees called this month, Mensis Ethanim, id est, veterum, 1 King. 8.2. In this month they began to reckon before they came out of Egypt, because the jews held that the world was created in this month; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaldaicè Pueritia et Hiems. this month is called [Hhoreph] pueritia, for as Tishri is the beginning of the year, Gen. 8.22. so the beginning of our age is our childhood, job 29.4. Their Ecclesiastical reckoning began in Nisan. Their Ecclesiastical reckoning began in Nisan, Exod. 12.1 Chron. 12.15. These are they who went over jordan in the first month, when jordan had overstowed all the banks: this was in the month Nisan, for then the snow melteth upon the mountains of Libanus, and the waters overflow the banks of jordan. joh. 4.35. Say ye not there are yet four months and then cometh 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 month of the year in Nisan; for on the fourteenth day was the Pascha, & on the fifteenth day they brought in handfuls of new Corn; and Zach. 7.1. The word of the Lord came unto Zachariah in the fourth day of the ninth month, even in Chisleu, that is, in the ninth from Nisan. So the feast of the Tabernacles was kept in the seventh month Tishri, which is the seventh from Nisan. From Nisan they reckoned their feasts, What they reckoned from every month. the reign of 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 year of the resting of their land, and their jubilees; Vide Buxtor. Synag. and from this time they reckoned how long their trees were circumcised or uncircumcised. Fourthly, from Shebat answering to our january, they reckoned all their trees which paid fruit, they paid tithe only of these trees which began to flourish at that time. The conclusion of this is; Conclusion. As the Lord changed the reckoning of the jews from Tishri to Nisan, because the jews than were delivered out of Egypt; so the Lord hath changed our reckoning now from the old Sabbath of the jews, 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 numbering, and manner of counting. PRO. 3.6. Wisdom cometh with length of days in her right hand. THey numbered of old three manner of ways; first, by their fingers; secondly, by letters; and thirdly, by cyphers. 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 Solomon alludeth to this form, Pro. 3.6. Wisdom comes with length of days in her right hand. The Greeks called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they numbered upon their five fingers; Lib. 2. Fast. so Ovid, Seu quia tot digitis per quos numerare Solemus. So Invenal 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 compliment 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 do any thing; and the blood lieth more to the left side, and therefore the left hand is not so fit for action. Solomon saith, that the wise man's heart is at his right hand, Eccles. 10.2. the spirits enableth his hand more to do; and the fools 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 incline equally to both the sides, than he is [Itter jad] ambidexter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambidexter. that could use the left hand as well as the right; such were the men of Benjamin and Ehud; it should not be translated left handed, judg. 3.15. but he who used both the hands. They numbered upon the left hand from one to ninety nine, Plinius. Lib. 44. and at an hundreth they began to turn to the right hand; therefore janus was set up at Rome, with the number of the days in the year 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 was this; when they counted one, Beda de ratione temporum. they laid the point of their little finger in the midst of their palm; The manner of their counting from 10. to 100 when they counted 2, they laid the ring finger upon the palm of their hand, when they counted 3, they laid their middle finger upon the palm of their hand; when they counted 4, they lifted up their little finger from the palm of their hand, and they left other two fingers lie still upon the palm of their hand; when they counted 5, they lifted up the ringfinger from the palm 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 ringfinger about the middle of their hand; when 9, the middle finger about the middle of their hand; when 10, they laid the nail of their forefinger at the middle of the thumb; when 20, they laid the nail of the forefinger betwixt the joints of the thumb; when 30. All numbers under an hundred were counted upon the left hand. they laid the nail of the forefinger and the nail of the thumb together; when 40, they laid the thumb upon the forefinger cross-ways; when 50, they inclined the thumb to the palm of the hand; when 60, they laid the top of the forefinger to the thumb; when 70. they laid the nail of the thumb to the top of the forefinger; when 80, they laid the nail of the thumb betwixt the forefinger and middle finger; when 90. they laid the nail of the forefinger at the root of the thumb. Luk. 15.4. The Parable seemeth to allude to this form of counting, he left ninety and nine and sought that one which was lost. All numbers from an hundred to a thousand upon the right hand. Then they transferred the numbers from their left 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 palm of their left hand upon their breast, with their fingers spread; when 2000, they laid the back of their left hand upon their breast with their fingers spread; All numbers from 1000 to 100000. they numbered with their left hand. when they numbered 30000, they laid the palm of their left hand upon their breast with their fingers upward; when they numbered 40000, they laid the back of their left hand upon their breast, and their fingers downward; when 50000, they laid the palm of their left hand upon their navel, with their fingers upward; when 60000, they laid the back of their hand upon their navel, with their fingers downward; when 70000, they laid the palm of their left hand upon their left thigh, with their fingers crossewayes; when 80000, they laid the back of their left hand upon their left thigh, with their fingers upward; when 90000, they laid the palm of their left hand upon their left thigh, with their fingers downward; so that the hand was laid twice up and twice down, backward and forward upon their breast, navel, 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 signify an exceeding great number. When they came to 100000, After 100000. they counted the same way with their right hand. they counted with their right hand upon their belly, navel, and thigh, as they did before until they came to 10000000. The Hebrews, Greeks', and Latins, counted likewise by the letters of their Alphabet; M. Mille. D. Dimidium mille. X. Because it consisteth of two W. V Because it standeth in the fift place amongst the Vowels. the Hebrews and Greeks' numbered by all the letters of the Alphabet; but the Latins had only six by which they counted, M.D.C.X.U.I. M. for 1000 D. for 500 C. for 100 X. for 10. and I. for 1. Afterwards they numbered by cyphers, which were but lately found out: The Turks learned it from the Arabians; we from the Turks; and it cometh from the Hebrew word [Saphar] numerare; in the Arabic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numerare. Siphra est privatio, that is, a figure in the number which signifieth nothing by itself. The Ancients did not only number with their fingers, but also speak with them; unto which Solomon alludeth, Pro. 6.13. Allusion. In tarentilla. The wicked man he speaketh with his fingers; therefore Naevius saith, Alij dat annulum, alium invocat, cumque alio cantat, alijs denique dat digito literas; Loqui digitis quid. He gives a ring to one, he calls upon another, he sings with another, and to others he gives letters by his fingers, that is, he mixeth his speeches with others by pointing out Letters with his fingers. Beda libello de indigitatione. Beda in his Book de indigitatione, sets down the manner how they spoke with their fingers, after he hath set down 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 eisdem literis contineantur, alteri qui hanc quoque noverit industriam tametsi longè posito legenda & intelligenda contradat: that is, out of the same numbering there may be drawn out a certain speaking by the hands, which a man may deliver to another who stands a fare 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 speak with his fingers, for the first number upon the hand, pointeth 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 dexterity did join the Letters together, and made up a word or phrase, which only he and the speaker understood. Conclusion. They reckoned their numbers upon their fingers: when we look upon our fingers, we should learn to number our days; Wisdom biddeth us bind her precepts to our fingers, Prov. 7.3. Alluding to their Phylacteries which they had upon their Arms; so should we put those numbers upon our hands, and continually make use of them for the shortness of our life. CHAPTER XXX. Of their civil Contracts, and manner of writing them. JERE. 32.7. Buy thee my field that is in Anathoth, for the right of redemption is thine to buy it, etc. IN this contract and bargain between jeremy and his Uncle's son Hanameel, consider first the manner how the contract was written; and secondly, how this testimony is cited by Matthew, Cap. 27.7. Scaliger in Elencho. First, for the manner of writing the contract, he who was to buy the ground wrote two Instruments, the one he sealed with his own Signet, Two Instruments written at the buying of Land, one closed and another not closed. the other he shown unclosed to the witnesses, that they might subscribe and bear witness of that which was written: this the witnesses did subscribe upon the back of the enclosed instrument, and these two Instruments were almost alike in all things, save only that in the sealed Instrument something was concealed from the witnesses, What things were concealed from the witnesses in the closed Instrument. the things 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 redeem it at the day, it was lawful for the next of the kindred to have redeemed it; these two being concealed, there was place still for the poor man to redeem his Land after the day, therefore they set down in the enclosed Instrument, only the bare disposition without the price or time of redemption. Calius Rodogineus. So amongst the Romans, when they sealed their latter will, they concealed the name of the heir, lest any wrong should be done unto him. It may be asked how these words are cited by Matthew, chap. 27.9. Quest. Then was fulfilled that which was spoken by jeremy the Prophet saying, and they took the thirty pieces of silver the price of him that was valued, which they of the children of Israel did value, and gave them for a potter's field, as the Lord appointed me; he allegeth jeremy, but the words are spoken by Zecharie, chap. 11. This testimony in Matthew is made up of the saying of jeremy and Zecharie, Answ. The New Testament citeth two places out of the old to make up one testimony. and yet jeremy is only cited by Matthew: for it is the manner of the new Testament to make up one testimony of two cited out of the old Testament, although written in diverse places in the old Testament. Example. Peter Acts 1.20. maketh up but one testimony of diverse places collected out of the Psalm 69.17. and 109.8. so 1 Pet. 2.7. this testimony is made up of divers testimonies out of the Psalm 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 jere. 7.11. The New Testament in citing of two Prophets, express him who hath the chief part of the testimony. Secondly, this is the manner of the New Testament, when testimonies are cited out of two, they leave out the one and express only 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 esay's, 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, etc. yet Mat. 3.3. Esay is only cited and not Malachy. Now let us consider here why the Evangelist citeth here jeremy rather than Zacharie, Why Matthew rather cities jeremy than Zacharie. the Evangelist would give a reason here, not so much why Christ was bought by the Scribes and pharisees, as of the field which was bought for such a price; Zachary speaketh nothing of the field that was bought, wherefore it had not been pertinent for the Evangelist to have brought in the testimony of Zachary here. jeremy in his thirtieth second Chapter telleth when the Captivity 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 analogy, for this field bought by jeremy was a type of the Potter's field, whereof Matthew speaketh, and the analogy consisted especially in this, the field which Matthew maketh mention of, was bought to be a burial for strangers, and this was typed in the field which was bought by jeremy, What time jeremiah bought this field. for jeremy was commanded 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 think now that he had but small reason to buy that land, which was presently to be taken by the Chaldeans; jeremy might have said unto the Lord, the City 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 City into the hand of the Chaldeans; hence it may seem that this field was bought rather for strangers than for the buyer himself, or any that belonged unto him; therefore Lament. 5.2. jeremy saith, our inheritance is turned to strangers, our houses to Aliens. But how could Anathoth be turned into a burial place? Quest. It is answered, Answ. the field which was in Anathoth was assigned to the Levites, josh 11.18. These Cities which were assigned unto the Levites, they had no fields which were arable about them, to bear Corn, 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 read of joseph of Arimathea, who had a Garden near the City in which Christ was buried: Secondly, this field by Matthew is called the Potter's field, & here we may see some resemblance betwixt this field and the field spoken of by jeremy; for after the writs were perfected, jeremy said to his Scribe Baruch, take these writs and put them in an earthen pot, that they may continue there for many days, 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 down as an argument to strengthen the Israelites, that they should return out of the Captivity, and possess their own lands; so it was a type of that which Matthew speaketh; & as this field which jeremy bought was turned into the use of strangers, so was the field which Matthew speaketh of made a burial for strangers; and as the writs were hid in the earthen pot in jeremies' time, so was this field which Matthew speaketh of, a Potter's field. In Zachary there is no mention made of the buying of the field with the thirty pieces of silver, but Matthew speaketh of buying of the field, and so doth jeremy, therefore the Evangelist pertinently citeth jeremy and not Zacharie. Conclusion. From the citing of this testimony we may draw this Conclusion, there are many things written in the old Testament, which at the first sight might seem to look no ways to the new; but if we look nearer and nearer unto them, we shall see how they agree together, therefore we should search the Scriptures, which bear testimony to Christ, joh. 5.39. CHAPTER XXXI. What things the Goel was bound to do to his kinsman, and what things were done to him by his brethren. PROV. 23.10. Remove not the old land mark, and enter not within the field of the fatherless, for their Redeemer (or Goel) is mighty, and he will plead their cause. The privileges of the nearest kinsman. HE that was the Goel in Israel, was bound to do three things for his brethren; first, he was vindex sanguinis, the revenger of the blood; secondly, he redeemed the mortgaged lands of his kinsman: thirdly, he delivered him out of prison. These three things he was bound to do jure propinquitatis, because he was his nearest kinsman. Now let us apply these to Christ our Goel, first our Goel, or vindex sanguinis, the revenger of our blood, Christ our nearest kinsman hath taken all their privileges upon him for us. revengeth all our wrongs. When the heart of the revenger of the blood was hot within him, Deut. 19.6. it was a terrible thing for the manslayer to meet him, he pursued eagerly after him. So jesus Christ pursueth after his enemies, who shed the blood of his Church. Secondly, the Goel redeemed the mortgaged Land, Ruth 4.4. and jere. 32.7. jeremy cousin to Hanameel redeemed his mortgaged Land; we have mortgaged our inheritance in heaven, but our Goel jesus Christ, who is flesh of our flesh and bone of our bone, will redeem it to us again. The the third thing which the Goel did to his kinsman, was to relieve him out of prison. So we being condemned to that everlasting prison, Christ hath bailed us. Now the privileges which the firstborn who was the Goel had done to him were two; The privileges of the nearest kinsman as he was first borne. First he had the double portion of his Father's goods; And secondly, his second brother was bound to raise up seed to him. jesus Christ our eldest brother, he is anointed with gifts above his fellows, Psal. 45. and from him we receive grace for grace, joh. 1. The second thing which was due to the Goel was this, What the second brother was bound to do for the eldest. if he died without children than his second brother was bound to raise up seed to him: and if he refused to do it, they pulled off his shoe and spit in his face. The application of this is; Ministers are Christ's second brethren. Christ our Eldest brother shall never want a seed in his Church to the world's end. When Onan refused to raise up seed to his brother, than Selah was bound to do it, Gen. 38. So there shall be still some who shall perform this duty to our Eldest brother. Again the children were not called their children, but the eldest brothers children. The application is, the Preachers are Christ's younger brethren, therefore they should beget children to Christ, and not seek their own honour. The portion of a slothful Minister. If they refused to raise up seed to their brother, than their shoe was pulled off, and they did spit in their face. Great shall be the shame of these who refuse to do this duty to their elder brother Christ: their shoe shall be pulled off, and they shall lose their part of that heavenly inheritance. The Church having such a Goel, men should be loath to meddle with her. Conclusion. Prov. 23.10. Remove not the old marks, and enter not within the field of the fatherless, for their Goel, or redeemer, is mighty, and he will plead their cause: here he alludeth to that place, Deut. 25.8. The Lord is a Goel to all his poor and distressed members: he was josephs' Goel when he was in prison: The arms of his hands were made strong by the hands of the mighty God of jacob. Gen. 49.24. CHAPTER XXXII. The difference betwixt the brother natural, 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 brother's wife come unto him, etc. THere was a twofold pulling off of the shoe in Israel, the first was for a religious use, A two fold use of the pulling off the shoe. the second for a civil use. First the religious use we see in Exod 3.5. and in Iosh. 5.13. The second use was a politic use, and this politic or civil use was two fold; Discalceatio firmateria Ded●cora. 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 herself pulled off the shoe of him who refused to raise seed to his brother, but in the contract of confirmation the man himself loosed his own 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 Differ. 2 was to secure the man in his right: it tended to no disgrace to him; or if he sold the land, it was only a sign that he was willing to quit his right; and if he bought the land it was a sign to him of his possession. Thirdly, that pulling off of the shoe was by command, Differ. 3 but this pulling off the shoe was by custom. Ruth 4.7. This was the manner in former times in Israel. Differ. 4 Fourthly, this shoe was pulled off from the natural 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 form Psal. 60.8. Over Edom I will cast my shoe, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detractio. I will take possession of it: this was called [Hhalizah] detractio. Differ. 5 Fiftly, when the shoe was pulled off for disgrace, it was given to no body, but the shoe which was pulled off in bargaining was given to him who bought the land. Differ. 6 Sixtly, In the former pulling off of the shoe, there was no request made that the shoe should be pulled off, but it was pulled off against his will; but in the latter, they desired him to pull off his shoe, and he did it willingly. Differ. 7 Seventhly, In the former the shoe was pulled off against his will in the presence of the judges; but in this bargain the shoe might be pulled off before any sufficient witness. Differ. 8 Eightly, The former was only pulled off when the brother refused to raise up seed to his brother; but in the latter the shoe was pulled off in any contract of alienation. Differ. 9 Ninthly, When they pulled off the shoe in disgrace, they spit in his face, which the seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and josephus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite him in the face: but in this litter there was no such disgrace offered to the man. Differ. 10 Tenthly, In the former when the shoe was pulled off, the woman said, so shall it be done to the man who refuseth to build his brother's house, Deut. 25.9. but in the latter there were no such words spoken. Differ. 11 Lastly, he that refuseth to raise up seed to his brother his house was called domus discalceati in Israel; but there followed no such disgrace to the man who pulled off his shoe in the contract. They make another difference to be this, The difference betwixt the natural brother and the kinsman. that he who was the natural brother, when he raised up seed to his brother, the children were not called his children, but his brother's children, and the shoe was pulled off his foot, because he refused to do that honour to his brother; but when a cousin-german raised up seed to his kinsman, the children were not called after his kinsman that was dead, but as the father pleased to call them. Boaz called not his son Machlon, after the first husband of Ruth, but Obed. But the question is, Quest. whether they were bound to give them the same names or not? For Deut. 25.6. the words in the original are these; Primogenitus quem pepererit stabit super nomen fratris sui, shall succeed in the name of his brother: therefore it may seem they were called after the elder brother's name. To succeed in the name is to succeed in the place, Answ. and not to be called after his name: and jonathan paraphraseth it, exurget in haereditate nomine fratris, to continue his name, but not to be called after his name. There were two sorts of brothers amongst the jews, natural brethren and legal brethren; the natural brother was bound to raise up seed to his eldest brother; the elder first, and if he died, than the second, and then the third, etc. Mat. 22. And if they did not, than they were punished and disgraced; but those who were legal brethren, or cousin-germanes, as N. was to Machlon, they were not compelled to marry them, but if they did not, there was some disgrace put upon them, but not that great disgrace which was put upon the natural brother. If a cousin-germane, or a legal brother had married his cousines wife, the children which he begot upon her, were not called his children, but his cousines children; even as the children which the natural brother begat, were not his children but his elder brothers, and therefore N. saith, Ruth 4.6. I cannot redeem it, lest I mar my own inheritance; that is, these children begotten upon Ruth should not be called my children, but my kinsman's, and so all that I inherit should go to them. Conclusion. The conclusion of this is; the Holy Ghost here marketh the cousin-germane with a note, not naming him by his name, but passing him by; but they who were natural brethrens, if they refused, they were noted with a greater mark of infamy: so the more obligations that Pastors have, if they refuse to do their duty to jesus Christ, the greater shall be their shame. CHAPTER XXXIII. Of their Marriages. JUDG. 14.7. And he went down and talked with the woman, and she pleased Samson well, and after a time he returned to take her. THey had their Sponsalia de futuro, & de praesenti; de futuro, as Lot's sons in law were but affianced to his daughters, they were not as yet married, [Lokeh he benathau] accipientes uxores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepturi filias eius. should be interpreted, Brevi pòst accepturi, for they knew not as yet a man, Vers. 8. So Deut. 20.7. What is there that hath betrothed a wife, and hath not taken her. So joseph and Marie were affianced, see Deut. 22.24. Betwixt their affiance and their marriage there intervened a time. judg. 14.7. And he went down and talked with the woman. This was for the affiancing; and Vers. 8. After a time he returned again to take her; that is, to marry her: the first time that he went down he killed the Lion; and the second time when he went down to the marriage, he found honey in the Lion's belly. After some days, cannot be understood of a year, that a whole year intervened betwixt their affiancing and their marriage, when the word Dies, When the word [Day] signifieth a year, and when a month. is put in the plural number, and some less number following it, than it signifieth a year, and the less number signifieth months; as Gen. 24.55. Let her abide with us days or ten; that is, a year of days, or at the least ten months. So 1 Sam. 27.7. David abode with the Philistines days and four months; that is, a year of days and four months; so Ezek. 1.1. in the thirtieth year, in the fourth, in the fift of the month; that is, in the fourth month, in the fift day of the month; Days absolutely set down in the Scripture signify an infinite time. but when days are put alone, they signify an indefinite time, and not an year; so Gen. 40.4. Fuerunt dies in custodia, that is, a certain time; so Lev 28.29. He shall redeem it within days, that is, within the time that he and the man to whom he had mortgaged the house agreed upon. So judg. 14.8. After days he returned to take her, that is, after a few days, and not after a whole year; the preparation of a whole year, was enough for a King's marriage. Sponsalia de praesenti, were, when he said I take thee to my wife in the present. The time of their marriages was in the night, Mat. 25.6 At midnight the Virgins came to wait for the bridegroom's returning with their Lamps in their hands; so Luk. 12.36. Marriages of old were made three manner of ways, the first was called Vsucapio, the second, confarreatio, and the third was called coemptio. Per usum, vel usucapio, Perusum, vel usucapio. when a man married a maid which had stayed almost a year with him; the example which most resembleth this in the Scripture, Per confarreati●nem. was that of David, when he was old he took Abishaig to him, 1 King. 1.2. Brissonius de ritu nuptiarum. Per confarreationem, when the bridegroom married the bride, the bridegroom took a Cake of bread, and broke it betwixt him and the bride, or some Corn, and put betwixt their hands; to signify that they were to break bread, and to live together in mutual society; Hosea alludeth to this form, Allusion. Cap. 2.3. I bought her for an Homer of Barley. So jesus Christ the husband of his Church, married her per confarreationem, putting the bread in her hand, and marrying her to himself in the Sacrament, to signify that he would dwell with her for ever. Per coemptionem. The third sort was per coemptionem, for it was the manner of old, that the bridegroom bought the bride for so much, and the bride gave little or no dowry to the bridegroom; so the sons of Sichem bought Dina, The man gave the dowry and not the woman. Gen. 34.12. Ask me never so much dowry and I will give it: so David bought Michol, saul's daughter for so many foreskins of the Philistines, 1 Sam. 18.25. And jacob served seven years for Rachel. The bride brought only Donationes, vel paraphernalia, as chains, bracelets, Gen. 24. but the dowry which they gave was but a small thing. Pharaoh giving Gezar to Solomon, it was a present and not a dowry. 1 King. 9.16. it is said that Pharaoh took Gezar from the Philistines, and gave it to Solomon for a present, it should not be translated for a dowry. Exod. 22.17. He shall pay money according to the dowry of Virgins; which is but a little sum, fifty shekels, Deut. 22.29. Thus Christ bought his spouse with his blood, Act. 20.29. she was a poor Damsel, and had nothing to give. Marriages dissolved after the same manner they were made. As their marriages were made by one of these three Ceremonies, per usum, confarreationem, & coemptionem; So amongst the Romans, Vsurpatio. Diffarreatio. Renuncipatio. the marriage was dissolved after the same manner. The first was dissolved usurpatione, if the woman whom he had married (being his maid before) had stayed but three nights from her husband, then by the Roman law he might put her away; the second was dissolved diffarreatione, they broke bread and so departed; the third was dissolved renuncipatione, they took their hands asunder and so departed; this the Greeks' called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins, Divortium. The Ceremonies which they used in their Marriages were these; first, he put a Ring upon her finger; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postulationes Sponsaliorum, Sponsalia sacra ob matrimonium. the Hebrews called this [Tebhignoth Kedushim] and he said, be thou my wife according to the law of Moses and of Israel, and this he did before witnesses; this was called Subarrhatio, this Ring was put upon the fourth finger of the left hand, because a vein cometh from the heart to that finger, as the Physicians say. The day when the bride was married, she took the veil off her face, this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the gifts which were given that day, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; before she was married, she put a veil upon her face, and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the gifts which were given to her before the marriage were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The solemnities in the marriages were these; first, Divers solemnities used at the marriage. they put a crown upon the head of the bridegroom, and then upon the bride, and the crown was made of Roses, Myrtle, and Ivy, and the mother of the bridegroom put this crown upon his head. Cant. 3.11. Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart. This crown wherewith the bride and the bridegroom were crowned, was but a corruptible crown; but that crown, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pollutus, est & nomen gemma sic dicta quod in ignem conjectae non consumatur. which we shall get in the life to come, fadeth not, nor falleth not away, 1 Pet. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a precious stone, which if ye cast it in the fire it never consumeth; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flos amoris, a flower that never fadeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcessibilis, nunquam marcescens, flos quidam sic dictus quod non marcescat. In their marriages they had those who accompanied the bridegroom, and they were called Socij sponsi, the children of the wedding; and the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, circuire. All the time of the wedding they might do nothing but attend the bridegroom, they might not fast in the time of the marriage nor mourn, Mat. 9.15. Can the children of the wedding mourn so long as the bridegroom is with them? Who was the bridegroom's friend. He who chief attended the bridegroom was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a one was he to whom Sampsons' wife was given, who was called his companion, the Chaldie called him [Shushebhinah] Pronubus or auspex; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pronubus, Auspex. this was not a friendly part in Sampsons' companion to take the bride from him, for he that hath the bride is the bridegroom, but the friend of the bridegroom which standeth and heareth him, rejoiceth greatly, because of the voice of the bridegroom, joh. 3.29. So in the spiritual marriage the Preachers who are Auspexes or Pronubi, should not seek the bride to themselves, seeking themselves and their own praise, but let the bridegroom have the bride. What was the chief office of the bridegroom's friend. They who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brought the bride into the tent of the bridegroom's mother, to signify now that she should be in that same place that his mother was in, Gen. 24.67. They brought her into the tent of Sara, and so the bride brought the bridegroom into her mother's chamber, Cant. 3.4. I held him and would not let him go, until I had brought him to my father's house, and to the chambers of her that conceived me; she brought him into her mother's tent, to signify that she should leave father and mother and cleave unto her husband. They did two things after the marriage, first they blessed them, and then they sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a marriage song, rejoicing for their marriage. First, they blessed them, Ruth 4.11. The manner of blessing the bridegroom. All the people that were in the gates, and the Elders said, we are all witnesses; and the blessing was this, the Lord make the woman that is come into thine house, like Rachel and like Leah, which two did build the house of Israel, and do thou worthily in Ephrata, and be thou famous in Bethlehem: This was the blessing given to the bride. And again, Vers. 12. Let thy house be like the house of Pharez (whom Tamar bore unto juda) of the seed which the Lord shall give thee of this young woman: This was the blessing which they gave to the bridegroom. They prayed, the Lord make thee like Rachel; The explanation of the blessing. it was their manner in their blessings to allege the examples of those who had been happy and prosperous, and so when they cursed any body, they brought forth the example of the most wretched and miserable creatures, jerem. 30.21. The Lord make thee like Zedekiah and like Ahab, whom the King of Babylon roasted in the fire; such was the curse pronounced against the adulterous woman, Num. 5.2. The Lord make thee an oath and a curse among thy people. The Lord make thee like Rachel and Leah: Why Rachel and Lea are taken for examples in the blessing. Why like Rachel and Leah? Because these two came out of their Country with their husbands, and left their Parents, so did Ruth with Naomi to get a husband; secondly, like Rachel and Leah, because these two sought children of their husbands modestly, Gen. 30.1. and vers. 16. So did Ruth of Boaz. Thirdly, why like Rachel and Leah, and not like Bilhah and Zilpha? Because these two were but handmaids, and they were not the mothers of many children, as Rachel and Leah. Fourthly, why first like Rachel and then like Leah? Because Rachel was more beloved than Leah. Fiftly, why like Rachel and Leah, and not like Sara and Rebecca? Because there came of them the Ismaelites, who were not of the Church, as well as the Israelites. To do worthily is to do virtuously. Do thou worthily in Ephrata: in the Hebrew it is fac virtutem; the Hebrews put virtue for the substance gotten by virtuous doing, Psal. 49. He shall leave his substance behind him; in the original it is, he shall leave his virtue behind; and Prov. 31. Fecerunt potentiam, id est, comparârunt opes. Let thy house be like the house of Pharez; because there were five families in the Tribe of juda, and Pharez was the chief of them, Num. 26.20. They pray then first that they may have children; secondly, that they may have means to maintain and bring up their children; and thirdly, that they may live in credit among their people. What song they sung after the marriage. After the marriage they did sing epithalamium, a song of praise in commendation of the Bridegroom and Brid, Psal. 45. so Psal. 77. your virgins were not praised, that is, they were not married: and the house of marriage the jews called it [beth hillel,] domus laudis. The morrow after the marriage the Bridegroom came forth out of his bride-chamber in great pomp with his Bride, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out under the veil; and these who heard his voice rejoiced because then the marriage was consummated: and David alludeth to this, Psal. 19 for as the Bridegroom made glad the hearts of his friends when he came out of his Tent or covering; An anology betwixt the Sun rising and the Bridegroom's coming out of his chamber the morrow after his marriage. so the Sun when he cometh out of his chamber gladdeth the earth: his going out is from the end of the heaven, and his circuit to the end of it. Luk. 1. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sun rising from the East, that Sun of righteousness coming out of the bosom of his Father, and out of his bedchamber rising in the East, did shine upon the jews in the South, and next upon us Gentiles in the North, Cant. 7.9. The conclusion of this is. We are married to jesus Conclusion. 1 Christ per confarreationem, when he gives us the blessed Sacrament, therefore let us come worthily to it, that we take it not as judas did the sop, joh. 13. for that will make diffarreationem, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a divorce from him for ever. Secondly, we are married to him per coemptionem, Conclusion. 2 what was the Church when he married her? She was black like the Tents of Kedar: Miriam and Aaron grudged against Moses because of the Ethiopian woman whom he had married Numb. 12.1. so was his Church Cant. 1.5. I am black, but yet if she had been rich, which is a second beauty, it had been something; but being both black and poor, there was a hard matter for the Lord to marry her. A certain woman being asked what dowry she gave to her husband, she answered that she should keep herself chaste unto him only, as a chaste spouse. So we having nothing to bestow upon him, but he having pity upon us when we were naked and uncomely, let us study to meet him with hearty affection again, and not to fall a whoring after other gods, which if we do he will make us comely as the curtains of Solomon. Thirdly, they sung praises and rejoiced at the marriage Conclusion. 3 of the Bridegroom and the Bride. So let us be glad and rejoice, and give honour unto him, for the marriage of the Lamb is come, and his wife hath made herself ready, Revel. 19.7. CHAPTER XXXIIII. Whether a brother natural (to keep the Tribes distinguished) might marry his brother's wife or not in Israel, or is it meant only of the next kinsman? DEUT. 25.5. If brethren dwell together, and one of them have no seed, etc. THe Law is given first to natural brethren, and not to kinsmen only: for the Text saith, if brethren dwell together, and one of them die and have no child, Numerus cardinalis pro ordinali, vuus pro primo: as the evening and the morning was one day, that is, the first day. Gen. 1. now what brethren dwelled together? are they not natural brethren: and one of them have no seed, that is, if the eldest of them have no seed, unus pro primo. And that it is meant of natural brethren, see it by the practice of the people of God, for when Er died Onan was bound to raise up seed to him, Gen. 38.9. So Ruth 1. The second brother was to marry his eldest brothers wife. when Machlon the elder brother died without children, than the inheritance came to Chilion. And when Chilion died without children, than his Uncle his nearest kinsman was to succeed; and last the brother's children or cousin germane, and he who was to succeed in the inheritance, it was he who was bound to marry his brother's wife: wherefore the Law meaneth first of the natural brother, and if there were no natural brethren, than the cousins or next kinsmen were to do this duty. When the Sadduces propounded the question to Christ, that seven brethren married one wife; it is meant of seven natural brethren, see Tobit 3.8. And where it is said Deut. 25.5. the wife of the dead shall not marry with a stranger, what is that, with a stranger? That is with one who is not of the family of him who is dead. And first she was bound to marry with the natural brother, who was not a stranger, and if there had not been a natural brother, then with the next of the kinsmen, who was not a stranger. Wherefore ijbbam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood first of the natural brother, and then of the next kinsman. Object. But it is promised under the Law as a great blessing, that he should leave a posterity behind him, and that his name should not be blotted out in Israel. But if the brother married his brother's wife, than his children were not called his children, but his eldest brothers children, and so his name was blotted out in Israel: and so he might have set up a pillar as Absalon did for continuance of his name, because he had no children of his own. Answ. But to have the name of jesus Christ continued is a greater blessing, Psal. 72.19. To be the father of jesus Christ according to the flesh, a greater blessing to the second brother, then to have children of his own. coram sole filiabitur nomen ejus per successionem filiorum, we see what befell Onan because he refused to do this duty, he said the seed should not be his, therefore the Lord slew him, Gen. 38.9.10. Object. But God expressly forbade in his Law, that a man should lie with his wife's sister, and by the same Law it is forbidden that a man should lie with his brother's wife, this might seem to be incest and confusion. Answ. God indeed forbade in his law that a man should lie with his brother's wife, but God who gave that law, God hath many exceptions from his own Law. hath given this law also. And as the jews say, qui observare jussit Sabbatum, is etiam jussit profanare Sabbatum. So the Lord who forbade a man to lie with his brother's wife, hath reserved this privilege to himself to make an exception from the law. The Lord commanded in his Law Deut, 24.4. If a man put away his wife and she go from him, and become another man's wife, he may not take her again to wife; yet the Lord took his Church again jer. 3.1. he hath reserved sundry privileges to himself and exceptions from the Law. Morale positivum. Divinum positivum. Secondly, we must distinguish here betwixt these laws which are moral positive laws, and these which are divine positive laws. We must distinguish betwixt the moral positive part of the Law, and the divine positive part. Moral positive laws are such, which the very light of nature commandeth. Divine positive laws are these, which are accessary commandments added to the first. Example. This is a moral positive law, that a man should not lie with his mother, nor with his mother in-law; for this is a fornication that is not named amongst the Gentiles, 1 Cor. 5.1. And it was for this sort of incest that the Canaanites were cast out of Canaan. So this is primarium jus naturae, or morale positivum, that a man should not lie with his daughter, nor his daughter's daughter, descendendo descending downward. What is primarium, and what is secundarium ius naturae. But this again is divinum positivum, or secundarium jus naturae, in the collateral line that a man should not lie with his sister or his brother's wife, no marriage in the collateral line was forbidden at the first by the law of nature, or moral positive law, but it was forbidden afterwards by the divine positive law, Levit. 18.16. When juda lay with his daughter in-law, this was incest in the highest degree, because it was contrary to jus naturale, or morale positivum. So when the Corinthian lay with his mother in-law, it was against morale positivum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita, it should not be translated Patruclis his cousin german but, his father's sister. See Num. 26.59. or jus naturale. But when Amram married jochabed his father's sister, Exod. 6.20. this was not against the moral, positive, or natural part of the Law, because it was not in the right line, but in the collateral, although in the nearest degree, it was against the divine positive law. And for to replenish his Church with people, God oversaw this sort of marriage at the first. But God doth more here, he commandeth the brother to raise up seed to his brother. First this is not contra primarium jus naturae, because it was not in the right line. Secondly it is an exception from secundarium jus naturae: for when God willed them to do this, he willed them not to do this to satisfy lust, for that was contrary to primarium jus naturae, but only that the elder brother might be a type of jesus Christ, who should never want a seed in his Church. If a woman were barren, the Lord could not command another man to go in unto her and beget children upon her, for that were contra primarium jus naturae; the Lord will not suffer now that a brother should marry a sister, as he did in the beginning of the world, neither if a brother now should marry his eldest brothers wife were it lawful, for now the eldest brother is not a type of Christ, and it should not be an exception from the Law, but contra secundarium jus naturae. Conclusion. The conclusion of this is. God who giveth the Law maketh not a Law to himself, but he hath reserved to himself exception from the Law, when and where it pleaseth him. CHAPTER XXXV. Of their prisons and places of punishment. GEN. 39.20. And josephs' Master took him, and put him into the prison: a place where the King's prisoners were bound. THey had sundry sorts of Prisons; first, they had Warding, Of their place of punishment. as Shimei was confined not to come over the brook Kedron; and, Abiather in Anathoth, and he who killed casually was confined in the City of Refuge; Three sorts of Prisons among the jews. this was a free sort of Prison, at the first Carcer non erat pars paenae, the Prison was not a part of the punishment. Secondly, they had another sort of Prison, in which they were more restrained than in the Ward, they were kept in Prison, but others had access to them, as when john was in Prison, his Disciples had access to him; so Paul was in bonds, but yet he begot Onesimus in his bonds, Phil. 1. Thirdly, they had a more straight Prison called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Custodia, a close Prison. And fourthly, they had a deep or a low pit; the Greeks' called it Barathrum in Athens, and at Rome it was called Tullianum; such was that Prison in which jeremy was let down with cords in a Dungeon, where was no water but mire, Allusion. jere. 38.6. And Zacharie alludeth to this, Zach. 9.11. As for thee also by the blood of thy Covenant, I have sent forth thy Prisoners out of the Pit wherein is no water. See Nehem. 3.25. There were some Prisons within the City of jerusalem, and some without the City; within the City, as the house of jonathan, Some Prisons within, and some without the walls of jerusalem. which was near the King's Palace, jere. 37.15. So the Dungeon of Malchior, the son of Hammelech, jere. 38.6. So they had Prisons without the gate, as that Prison wherein Peter was put, Act. 12.10. And when they had passed the first and the second Ward, (that is, the quaternions of Soldiers that kept him) they came unto the iron gate that leadeth unto the City: this Prison was without the gate near Mount Calvarie, and it was the loathsomest and vilest Prison of all, for in it the thiefs who were carried to Calvarie to be executed were kept. Allusion. And Christ alludeth to this Prison, Mat. 25.30. Cast him into utter darkness, where there shall be weeping and wailing, and gnashing of teeth: which Allusion could not be understood, unless there had been a dark Prison without the City, where was utter darkness. Now let us compare ezechiel's Ward, Cap. 4. A difference betwixt three sorts of Prisons. jeremies' Prisons, jere. 37. and 38. and Peter's Prison, Act. 12. Ezechiel when he was warded in his own house by the Lord, Cap. 3.24. First, These things were not done in vision but really, for when he saith a thing was done in vision, he saith, in similitudine only. he was commanded to stay in his own house; secondly, he was commanded to lie three hundreth and ninety days upon his left side, Cap. 4.4. and forty days upon his right side, Vers. 6. Then for his diet, he is commanded to take wheat, barley, and beans, and lentils, and millet, and fetches, and to put them all in one vessel, & to make bread of them, Vers. 9 there was no choice of bread here, and then to cover and bake it with man's dung, Vers. 12. or at the least with cow's dung, Vers. 15. And for the quantity, he should eat it by measure, twenty shekels weight every day, Vers. 10. which was ten ounces; and his drink was by measure the sixth part of an Hin of water, Verse. 11. which was as much as twelve eggs would hold. Now let us see how jeremy was handled in his Prison, Shemajah gave commandment by a Letter to put him in the stocks, jere. 29.26. In the Hebrew it is [El. hazinok] navis sugentis, as ye would say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ship of the sucker, they closed the Prisoner between two boards, and they gave him some liquor in the mean time to preserve his life. So jere. 11.19. Mittamus lignum in panem ejus; Chaldeus, proijciamus lignum, that is, if he will, let him eat the stocks, he shall have no other bread, or, corrumpamius panem ejus, the english translation hath it, let us destroy the stalk with his bread; and jeremy was in a deep Dungeon where he stood in mire and clay, jere. 38.6. So they used to put them in the stocks; they were at the first called Nervi, because they were made of the sinews of beasts, and afterwards they were made of iron, Psal. 105.18. whose feet they hurt with fetters, he was laid in iron. Peter's Prison a loathsome Prison. Then for Peter's Prison, it was utter darkness, without the City, that the stench and filthiness of these prisoners might not be offensive to the Citizens, the most loathsome Prison of all, and the darkest Prison, and therefore a great wonder when the light shined in it, Act. 12.7. Three sorts of Prisons. There are three Prisons; first, our mother's belly, in which we are first Prisoners; and secondly, the grave; and thirdly, the Prison of the wicked in hell. This first prison it is a straight prison; it was a great preservation when jonas was preserved three days in the Whale's belly, the weeds being wrapped about his head, and the earth with her bars closed him round about, jonah. 2.5. Yet his life was brought up from corruption; it is as wonderful a preservation in our mother's belly how we should live, being so wrapped there and preserved from corruption; he was but kept there three days, but man is kept nine months. The grave a strong Prison. Our second Prison is the grave, jonas was kept in the Whale's belly with jaws and teeth; Peter was kept in the Prison with four quaternions of Soldiers; but man is kept within this Prison with a more terrible guard, when the body is sown in corruption, in dishonour; and in weakness, 1 Cor. 15.43. And oftentimes with sin the greatest enemy of all, job 10.11. their sins lie down in the dust with them, that is, in the grave, this Prison keepeth a man sure. Hell a terrible and fearful Prison. The last Prison is that of the wicked in hell; man when he dyeth is said to return to his own earth. Ps. 146.4. That is, he hath right to the earth, because he was made of the earth, and he must return to it again; So the wicked have right to hell, it is their proper inheritance, judas went to his own place, Act. 1.35. A child when he is in his mother's belly, his first prison, although he be wrapped up there, and closely kept, yet he hath a kind and loving keeper, his mother; but the grave is a terrible keeper and an enemy, 1 Cor. 15.26. Yet this enemy must render up her dead again; & even as the Whale spewed out jonas, because he could not concoct him; so shall the grave cast up her dead again, not being able to concoct them; but there is no redemption out of hell the last prison: In other Prisons, men have found some mitigation and favour, but never any in this prison. joseph was put in fetters, the iron entered into his soul, Psal. 105.18. That is, the iron cut his flesh, and came as it were to the soul; but the Lord was with him, and extended kindness unto him, and gave him favour in the sight of the Keeper of the Prison, Gen. 39.21. But in this prison the Lord is not with them, neither find they any favour in the eyes of their Keeper; but as the Taskmaisters doubled the Task upon the poor Israelites in Egypt, and were heavy exactors over them, and said daily to them, Get you to your burdens; so these fiends of hell are rigorous exactors over the wicked: jeremy when he was in a deep Prison, yet he had Ebedmelech to intercede for him, jere. 38.7. but none do intercede for the wicked. Peter was in a dark Prison, yet the light did shine about him, his fetters fell off from him, & the Angel led him forth, and set him free; But in hell, there is no light nor no redemption out of it. Conclusion. The conclusion of this is; as jeremy prayed unto the King Zedechias, that he would not cause him to return to the house of jonathan the Scribe (which was the prison) lest he died there, jere. 27.20. So let us put up our supplications to the Lord, that he would not send us into that eternal Prison to die for ever. CHAPTER XXXVI. Of their Whipping. DEUT. 35.3. Forty stripes may be given him, and not exceed. Divers sorts of punishments. THere were sundry sorts of punishments amongst the jews; first, damnum, secondly, vincula, thirdly, verbera, fourthly, talio, fifthly, ignominia, sixthly, servitus, seventhly, mors. But they never used to banish any, because they would not put them where there was a strange Religion professed. When they whipped their malefactors; first they had a respect to the offence committed; and secondly, to the person who was to be whipped; and thirdly, to the whip. They had a respect both to the person and to the offence in whipping. First, they had a respect to the offence; in simplici delicto, they might not exceed forty stripes, but they might diminish the number of the stripes, if the person offending had been of a weak body; Secondly, for a double offence they might not exceed forty, but they were to give him the full forty all at once; if a man had committed theft, and with all had added perjury, this was a double offence, and for this he got the rigour, full forty. If he had a strong body, and committed a double offence, than he got the full forty all at one time; secondly, if he had a strong body and committed a simple offence, than he got not the full number; thirdly, if he had had a weak body & committed a double offence, than he got the full number, but at two several times; but if he had been of a weak body, and committed a simple offence, than the number of the stripes was much diminished. Again, they considered how many stripes the offender might bear, and the number of the stripes which the whip gave: Example, the offender is able to bear twenty stripes, and they adjudge him to have twenty stripes; now they give him but six blows, for if they had given him seven blows, they should have exceeded the number prescribed, for the whip wherewith they whipped them had three thongs, and if they perceived that he grew faint and weak, when they were beating him, they diminished some of the number; if they ordained that he should have twelve stripes, and observed in the mean time that he fainted not, yet they exceeded not that number twelve, which they had ordained to give him at the first. When they whipped Paul, 2 Cor. 11.24. and gave him thirtie-nine stripes at three several times; first, it seems that he hath been of a strong body; secondly, it was for three several offences (as they thought) that they beat him; The offender was not whipped thrice for one fault. for if the offender had thrice committed the self same fault, than he was no more beaten, but he was shut up within a narrow wall, wherein he might neither sit nor stand, and there he was fed Pane afflictionis & aquâ pressurae; example, if he had eaten the fat twice, Levit. 3.17. he was but beaten twice; but if he had eaten the third time of it, than he was shut up in a close prison, or such a prison in which Ahab commanded Micheas to be put, 1 King. 22.27. The offender was bowed down when he was beaten, Deut. 25.2. he neither sat nor stood, and he who whipped him, stood upon a stone, and he let out or in the whip, by drawing up or down the knot upon it; for when the knot was drawn up, than the thongs spread farther and gave a shrewder blow; and when the knot was drawn down, than the thongs were contracted, and they gave the lesser blow; when he stood behind him, than he whipped him upon the breast and belly, and he gave him three blows at a time; and when he stood before him, he lashed him upon the shoulders, and gave him six blows, three upon every shoulder. Three judges stood by when they were whipped. There stood three judges by when he was whipped, the first repeated these words of the Law to him, Deut. 28.58. If thou obey not all these things, than the Lord shall multiply thy plagues: the second judge numbered the stripes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maymone Hal: Sauht: cap. 16. and the third judge said to the whipper, Lay on, shelishi omer lachozen hacce, Dicit ei qui portat flagellum, percute. He who was beaten, was not disgraced by this beating, Whipping was not a disgrace amongst the jews. for whipping amongst them was but as a civil mulct, or fine, not a disgrace as it is amongst us, and therefore the Lord said, Deut. 25.3. That thy brother should not seem vile in thine eyes. When they whipped any of their brethren, they did it not in scorn or derision, but in compassion, they looked upon him, and received him after the punishment, as their brother again: and as he who looked upon Cato Vticensis seeing him drunk, turned away his eyes and seemed to take no notice of it, being ashamed that such a grave man should be so overtaken; so did they behold their brethren with pity, and were ready to cover their offence, and would not upbraid them afterwards for it. Conclusion. 1 The spiritual uses which we are to make of these whip, are first, as they fitted the whip to the person, if he were weaker or stronger, so the Lord layeth no more upon us than we are able to bear. Conclusion. 2 Secondly, as the judge stood by and numbered the stripes; so the Lord our God numbereth all the afflictions which befalleth his children. Conclusion. 3 Thirdly, although they were beaten, yet they were not vile in the eyes of the judges; so when the Lord correcteth us, he counteth not basely of us, but esteems us as his children. Conclusion 4 Fourthly, as they were reckoned still brethren when they were whipped; so should we account these who are afflicted, and the Lords hand upon them, to be still our brethren. CHAPTER XXXVII. Whether an Israelite that had lain with a bondmaide, that was betrothed, was whipped or not? LEVIT. 19.20. And whosoever lieth carnally with a woman that is a bondmaide, betrothed to a husband, and not at all redeemed nor freedom given her, she shall be scourged. THe jews did hold, if an Israelite had lain with a bondwoman betrothed, and not redeemed, she was to be beaten, and he was to offer a sacrifice for his offence; she was to be beaten, because she was not a freewoman, and she had nothing to offer, and although she had, yet she could not offer it, because she was a stranger and not converted. The seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vapulatio erit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bos from [Bakar] Inquirere; but it cometh from [Bakar] Bos, because they were whipped with a thong of oxe-leather, and some translate it Nervo bovino. The reason why the jews held that the woman should only be beaten is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The jews held that the woman was beaten and not the man. because the word [Tihich] is in the feminine gender, and they read it, she shall be beaten and not the man; he committed not adultery, he polluted not another man's wife, nor a freewoman, but a stranger, and a slave, therefore he was not to be beaten, but to offer a sacrifice; but this word [Tihieh] may agree as well with [Bikkoreth] which is in the feminine gender, and not to read it ipsa erit vapulatio, she shall be beaten, but there shall be a beating, that is, they shall be both beaten, and the man so much the rather, because he lay with her who was betrothed to another; and the words following seem to imply so much, they shall not be put to death; this whipping shall be a sufficient punishment for them: the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but jonathan in his Paraphrase following the rest of the Hebrews, paraphraseth it thus, Scrutatio erit in judicio ejus; ut vapulet ipsa rea, & non ipse. Object. But the man is bound to bring a Ram for his trespass offering; if he had been whipped, why is he commanded to bring an offering? Answ. Because his sin was greater than the woman's, therefore he was both whipped and brought his offering, The punishment of the man & the woman was alike for every uncleanness. in cunctis nuditatibus pares sunt vir & faemina; if a free man had lain with a freewoman in Israel, than he was bound to marry her, or else to pay her dowry; secondly, if a free man lay with a bondmaide that was betrothed and not redeemed, than they were both whipped; but neither of them put to death; he died not although the woman was betrothed, because she was not a freewoman; thirdly, if a free man had lain with a freewoman betrothed, than they were both to die; fourthly, if a free man had lain with a married woman, than they were both to die, Deut. 25. Fiftly, if a married man had lain with an unmarried woman, they were both to die: lastly, if both the persons had been married, they were both to die; here in cunctis nuditatibus sunt pares, vir & faemina. Conclusion 1 Those who are equal in sin, shall be equal in punishment. Conclusion 2 The punishment did not expiate the sin, but the sacrifice. Conclusion 3 The whore and the harlot are one flesh, therefore but one sacrifice for both. CHAPTER XXXVII. De Lege Talionis, Of the Law of Retaliation. EXOD. 21.24. Eye for eye, tooth for tooth, hand for hand, foot for foot. THe Lawyers when they interpret this Law, they say, that there is talio analogica & talio jdentitatis; Talio Analogica. Identitatis. and they say, that talio identitatis should be observed, if the cause be alike, and the persons, and the manner of doing. Example; a private man beateth out his neighbour's eye in spite and malice, therefore his eye should be pulled out again; but talio similitudinis is then to be observed: when the fact varieth in many circumstances, as who did it, to whom he did it, etc. then talio analogica should be observed, but not identitatis: example; if a son should beat his father, he should not be beaten again, but he should die the death; here they observe not medium rei, but medium personae. Medium Rei. Personae. Example the second, in that Parable of Nathan to David, when the rich man came and took the poor man's sheep, 1 Sam. 12.3. Here medium rei was not to be observed, but medium personae, because he was a rich man. So in commutative justice we observe medium rei, but in distributive justice we observe medium personae. Again, they distinguish betwixt Radamantheum jus, The strict sense of the Law of Retaliation. the strict sense of the Law, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or reciproca paena. The strict sense of the Law is, when literally they will have eye for eye, and tooth for tooth; the milder sense of the Law, is, when they will have some other satisfaction for the wrong done: the jews generally follow this sense of the Law, if a man did beat out his neighbour's eye, or his tooth; they followed not this Rhadamantheum ius, The milder sense of the Law of Retaliation. or the strict sense of the Law, that he should pay one of his own eyes, or one of his own teeth for it, but that he should satisfy the man whom he had wronged, by paying so much money to him; for in these cases that were not deadly, they held that they might make recompense and satisfaction by money: and they give this instance out of the Law; if an Ox were wont to push with his horn, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman, than the Ox shall be stoned to death, and his owner shall be put to death, or if there be a sum of money laid upon him, than he shall give for the ransom of his life whatsoever is laid upon him, Exod. 21.30.31. Here he might redeem his life with a ransom, because he was not the direct killer, if he satisfied the parties by giving a sum of money. So they held that they might satisfy for such transgressions which were not capital, by paying of money. And the law of the twelve Tables amongst the Romans saith, The Roman Law of Retaliation. Si unum perfoderit unius jactura multari, si utrumque unius tantùm ut sceleris sui notam gestare possit; & quoniam funesta & impia manus amputari ei debet, pro manu ablata, bessis patrimonij sui irrogatur, idque in solatium vitae ejus cui oculi sunt effossi, auferto. If he had put out both the man's eyes, they would take but one of his eyes, and cut the hand from him for the other eye, and then they mitigated that part of the punishment, and they made him pay the fourth part of his substance to relieve the man whose eyes he had put out. The Heathen say, that Ceres the goddess of Corn, Simile. cut off the shoulder of Pelops, Ceres could not set in a shoulder of flesh and bone again, therefore the gods took the next best course, and they ordained her to put in a shoulder of Ivory to Pelops: so he that had beaten out an eye or a tooth of a man, he could not put it in again; therefore they thought it good that he should put in a shoulder of Ivory, that is, with his goods to maintain him whom he had hurt. CHAPTER XXXVIII. That theft amongst the jews, was not capital. EXOD 22.1. If a man shall steal an Ox or a Sheep and kill it or sell it, he shall restore five Oxen for an Ox, and four Sheep for a Sheep. THeft by the Law of Moses was punished by restitution, paying sometimes two for one, Three sorts of Precepts amongst the Hebrews. or four for one, or at the most five for one, & not above. The Hebrews had three sorts of Commandments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graviae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Media. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecepta first, they had [Mitzboth Hhamuroth] Praecepta gravia, and [Mitzboth Kalloth] Praecepta levia: those which they call, Praecepta gravia, here they say the punishment is always indispensable, as the murderer is always to die the death. Secondly, they had Praecepta levia, as not to kill the dam sitting upon the eggs; this was one of the judicial Laws of the lightest sort, for there was no punishment in Israel for transgression of this Law; so if an Ox had killed a man, his flesh was not to be eaten, this was one of their judicial Laws; but if a man had eaten the flesh of such an Ox, he was not to die for it. Thirdly, they say, they had Praecepta media, where the punishment might be enlarged or diminished, but not unto death, as in theft. How affirmative and negative Precepts bind. Affirmative commandments bind not so strictly as Negatives do, this is a Negative, ye shall not suffer a Witch to live, but this is an Affirmative, that the thief shall pay fourfold or five; this Law had sundry exceptions and mitigations, it might be extended or mitigated, he was bound to pay fourfold, but yet the Magistrate might have mitigated this, and taken but twofold from him; and they might have extended it further, as Solomon extendeth it to sevenfold, Proverb. 6.31. [jeshallem Shibhgnathaijm] he shall pay sevenfold: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the doubling of the dual number among the Hebrews signifieth. the Hebrews double the dual number, ten in the dual number, is twenty; three is thirty; and four is forty; but when they come to seven, here they double not. The light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold; then he addeth for explanation, as the light of seven days, Esa. 30.26. Here Shibhgnathaijm doubleth not in the dual number, as in the former numbers, but only standeth for seven, he shall pay Shibhgnathaijm, What the number seven signifieth. that is, seven for one; some interpret it a definite number for an indefinite, or he shall pay sevenfold, that is, as much as two for four; but it is not the manner of the Scriptures to take the number under seven, for seven; or he shall pay sevenfold, that is, much more than he took; and the words following seem to approve this interpretation, he shall pay all the substance of his house. And sometimes this punishment was extended to death, as David's sentence was, that he should die the death, because he took the poor man's only sheep. Some answer that it was not for his theft that David gave 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 man's house, and had stolen any thing, than he might have safely killed him by the Law, and he was not to die for it; but if he had come after the Sun rose, and had stolen any thing, and the owner of the goods had killed him, than he was to die for it. But out of David's answer we may observe this, The person against whom the theft is committed aggravateth the sin. that the person against whom the sin is committed, aggravateth the sin, as for a rich man to steal a poor man's sheep; so the time aggravateth the sin, if the thief came in the night to steal, than 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 steal to satisfy his hunger, that is not violent theft, but if a man steal who may get his living other ways, and live upon the sweat of other men's brows, or if he steal from one that hath small means to live on, or if he have means to live upon who stealeth, this is judged violent theft, Tom. 1.2. Municipal Laws bind only in the Country where they are made. and the Magistrate for this may put him to death. Thomas observeth well, that the Magistrate may add to the judicial Law of Moses according to the necessity of the time, and greatness of the offence; and as the Municipal Laws of other Countries oblige not men, but in the Country where they are made, so doth not Moses judicial Law; A Magistrate in Israel was bound when a malefactor was whipped not to give him above forty stripes, this Law bindeth not the Magistrate now, sed crescentibus delictis exasperantur paenae, but the equity of Moses judicial Laws bindeth all people; this is the equity of Moses Law, that for violent theft, a man should always die, and the Law judged that violent theft, which is not for a man's necessity to satisfy his life. Quest. What if a poor man had but a little to save his life, and another were in as great extremity, whether were this violent theft for him to take from the poor man in such a case. Answ. How Christ's words are to be understood in works of charity. No doubt it were, therefore Christ saith, he that hath two coats, let him give his neighbour one, to wit in his necessity, but not he that hath one coat, for than he was not bound to give it. Object. It is alleged Prov. 6.30. that the thief should pay sevenfold, and not be put to death, but the jealous husband will kill the adulterer. Answ. This place proveth nothing, it showeth only what the jealous husband doth, it showeth not what he may do. And secondly, for the thief, it showeth only what was the usual punishment amongst the jews, by their judicial Laws to take seven fold, but it showeth not what may be done by the positive laws of other Countries. The conclusion of this is; Now under the Gospel's theft is a greater sin than under the Law, A difference betwixt that which is done, and that which should be done. and the necessity is greater amongst us generally, than 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 thiefs may be put to death. CHAPTER XXXIX. Of their proceeding in judgement before they executed the malefactor. EzEK. 9.10. Go through the midst of jerusalem, and set a mark upon the forehead of those that sigh etc. Those that were to be saved, the Lord caused to mark them. THose who were appointed to be saved amongst the people of God, he used to set a mark upon them, Exod. 12. When the Egyptians were to be destroyed, the Lord commanded his people to sprinkle the blood of the Paschall Lamb upon the lintels of their doors; and from this as Epiphanius marketh, Lib. 1. cont. haer. 18. the Egyptians used at the Equinoxe in the Spring, to take vermilion and to rubbe over all their trees and houses with it, saying that, at that time of the year the fire had almost burnt up all Egypt, and therefore they use this as a sign in remembrance of their deliverance. So the Lord commanded Ezekiel to set a mark upon those of jerusalem that mourned, whom he was minded to save. Ezek. 9.4. Quest. But what was the reason that he set not a mark of destruction upon them that were to be destroyed, as he set upon these who were to be saved? Answ. The reason was, God did not mark those who were to be destroyed, because of their great number. because of the great number that was to be destroyed, in respect of the handful 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 Baal, and of the great multitude that came out of Egypt, only two entered into the land of Canaan. And Revel. 7.4. of all the Tribes of Israel there were but one hundred and forty four thousand sealed in the forehead. And in jeremies' time it was very hard to find one that executed judgement in all the streets of jerusalem, jer. 5.1. There were a few good men at that time, as jeremy himself, Ebedmelech the Blackmoore, Vriah the Prophet, and the Rechabites, But the most of the rest were naught, and if jerusalem had been searched few had been found in it. And this was a grief to the Prophet Micah, which made him to complain, that he could not get a cluster to eat, Mica. 7.1. meaning that the good men were perished out of the earth. The Heathen learned this of the people of God, to mark those who were to be saved with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and these that were condemned with the letter θ theta. The heathen marked the condemned with theta, and them that were absolved in judgement with tau. Ascon. pad: It was the custom of the ancient warriors, when they returned from battle, 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 Latins learned this from the Grecians, the Grecians from the Egyptians, and the Egyptians from the people of God. Persius' Si potis es vitio nigrum praefigere theta. The jews put not two to death in one day, but for the same crime. They put not two to death in one day, except they were guilty of one crime, and they give this example; If a man had lain with the Priest's daughter, he and she were not put to death both in one day, because she was guilty of a greater sin than he, therefore she was to be burnt quick, but he was not to be put to death that day, neither was he burnt quick as she was. Quest. How came it to pass then that they put Christ and the two thiefs to death in one day, seeing Christ was condemned for affecting the Kingdom, and the thiefs for theft? Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditiosi Mark. 15.7. á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditio factio. Christ and the two thiefs were condemned for one fault because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, troublers of the peace of the Kingdom; and therefore the thief said, thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same condemnation, Luke 23.40. Barrabas was a murderer and so should have died by the sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effractores. but because he made insurrection and troubled the common peace, therefore he was to be crucified. And the Hebrews call these [perizim] effractores, and the Rabbins called them listin, from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they took arms to trouble the peace of the Commonwealth, and they used to crucify all these who troubled the Kingdom and made insurrection. CHAPTER XL. Of their Capital punishments. JOSH. 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 jews. 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 son, or with a maid that was betrothed, Who were stoned. Deut. 22.24. Or if a woman bowed down 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 son was stoned to death. Deut. 21.21. He that persuaded or enticed others to Idolatry, Deut. 13.1. all these were stoned to death. First the Priest's daughter if she committed adultery. Secondly he who lay with his own daughter. Who were burn. Thirdly he who lay with his son's wife. Fourthly he who lay with his daughter's daughter, or with the daughter of his wife's daughter. Fifthly he who lay with his mother in law, or with the mother of his mother in law, or he who lay with the mother of his father in law, his wife being yet alive; even all these were burnt. Iosh. 7 15. He that is taken with a cursed thing shall be burnt with fire, and vers. 25. all Israel stoned him with stones, first he was stoned, and then burnt. Who were beheaded. Those who killed were beheaded, and those who fell away to Idolatry. Who were strangled. The fourth sort of punishment was strangling; which was the lightest sort of punishment capital among the jews. First he who did strike his father or his mother. Secondly he who stole a man in Israel. Deut. 24.7. Thirdly any old man who harkened not to the voice of the Synedrion. Fourthly a false Prophet; and he who lay with another man's wife. Fiftly, he who defiled the Priest's daughter; all these were strangled. And the jews say, wheresoever this punishment is set down, let his blood be upon his own head, it is to be understood of stoning; but where the phrase is found, let him die the death, and the punishment not set down in particular, than 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 be put to death: so it is said, that the adulterer shall die the death, yet he was not strangled but stoned. Ezek. 16.40. joh. 8.45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucifigere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This strangling the Romans changed into crucifying, which was called [Zacaph] crucifigere, and the cross was called [Zeceph] crux, and [gnetz] arbour, and the Greeks' called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum geminum. Lastly drowning, Mat. 18.6. It were better that a millstone were hanged about his neck, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimersio in pelagus, submersio. and that he were drowned in the midst of the Sea; and the Greeks' had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were put in a chest of lead, and sunk in the Sea, as Casaubon showeth out of Athenaeus. Quest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excisio. What sort of punishment is meant Gen. 17.14. he that is not circumcised, that soul shall be cut off from his people? Answ. The Hebrews expound this sort of punishment diversely. 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. 20.20. But all of them agree in this that the punishment is inflicted by the Lord. Exod. 31.14. Object. Whosoever doth any work on the Sabbath day he shall be cut off from his people, and be surely put to death, by cutting off here is meant, cutting off by the Magistrate, why should it not then be so understood in that place Gen. 17.14. so Levit. 20.6. If any go after wizards, I will set my face against him, and cut him off; by cutting off here is meant, to be cut off by the Magistrate, why is it not so then to be understood in that place of Genesis before mentioned? Maymone answereth to these places, Answ. distinguishing betwixt the manifest transgression, and the hidden transgression of the Law, if one did violate the Sabbath with a high hand, and if there were witnesses, and he were admonished before not to do so, than he was cut off by the hand of the Magistrate; but if he was not admonished secretly before, and did transgress, than he was cut off by the hand of the Lord. But we must distinguish betwixt these phrases Levit. 17.10. and 21.6. Difference betwixt these two phrases, I shall cut off etc. and thou shalt cut off etc. I shall cut off that soul, and thou shalt cut off that soul; Exod. 22.18. thou shalt not suffer a witch to live, but when he saith, I will set myself against that soul which eateth blood, and will cut him off from my people, than it is meant, that by his own hand immediately he will cut him off. But what sort of cutting off by the hand of God is meant here? Quest. It is not meant of any bodily punishment inflicted Answ. upon their bodies, or upon their posterity, as the jews interpret it, but of excommunication and secluding them from the Church. So Calvin, junius, Deodati expound it. CHAPTER XLII. Why they gave wine to those who were going to be executed. PROV. 31.6. Give wine unto those that be of an heavy heart. THey used to do three things to them who were condemned. First, they gave them wine to drink to comfort them. Amos 2.8. They drunk the wine of the condemned in the house of their God; that is, they drank the most excellent wine, for such wine they gave to the condemned. Secondly, they used to apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soft wool, which the Chirurgeons apply to wounds to mitigate their pain, because their death was a linger death. Thirdly, they used to hold odoriferous canes or reeds to their nose to refresh their brains. But see what miserable comforters the jews were to Christ, Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they derided him, Luk. 23.35. for in stead of wine, they gave him vinegar and gall to drink, which was a most bitter sort of drink; and the Lord saith jer. 9.15. I will feed this people even with wormwood, and give them water of gall to drink. And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hyssop tied about a read and dipped in vinegar, and they gave it him not to quench his thirst, but to smell it in derision. They gave him wine to drink mingled with myrrh, but he received it not, Mark. 15.23. Christ would not drink this cup mingled with myrrh (for it intoxicated the brain) that he might be sensible of the pain which he was to suffer for us. It is a great judgement to be beaten and not to feel it, Prov. 23.35. The Lord who went willingly to death, did willingly drink the cup of God's wrath for us; and therefore he was unwilling to drink this cup, which would have made him senseless of the pain. They gave him hyssop in stead of wool which should have mitigated his pain, the tender mercies of the wicked are cruel. Prov. 12.10. Christ suffered in all his senses, in his taste, they gave him vinegar mixed with gall; in his feeling, whereas they should have applied soft wool, and bound up his wounds, & mitigated his pain, they applied but hyssop so in his hearing, he heard their bitter mocks and scoffing. And as he felt the grievous pain of the cross in all his senses, so the wicked shall suffer the pains and torments of hell in all their senses. The conclusion of this is, sin is sweet in the beginning, but bitter in the end; Adam did eat asweet fruit, Conclusion. but here is vinegar and gall a bitter potion offered to Christ for it; the lips of a strange woman drop as an honey comb, and her mouth is smother than oil, but her end is bitter as wormwood, sharp as a two-edged sword, Pro. 5.3. They give him hyssop; hyssop was the last purgation and sprinkling when the leper was brought into the Camp again: and David alludeth to this, Psal. 51. wash me with hyssop. So Christ's death must purge us from all our sins, and bring us into the society of the Saints of God, that there we may dwell for ever. CHAPTER XLIII. Of their Wars. DEUT. 20.10. When thou comest near to a City to fight against it, then proclaim peace unto it, etc. FIrst let us consider in their wars, the time when they went to battle; secondly, the manner how they pitched about the Tabernacle; thirdly, the manner how they marched when the Camp removed; fourthly, the Proclamation made to them at their removing; fifthly, the conditions of peace offered to the enemy; sixthly, what they did before they joined battle; and lastly, the song which they had after the victory. The time that they entered to be Soldiers. First, what time they entered to be Soldiers? the Levites entered to their Ministry when they were thirty years, Num. 4.42. But the Soldiers entered when they were twenty years, and they left off when they were fifty; none went to the wars but they who paid the half shekel; the Levites were exempted, because they served the Lord in the Tabernacle, they neither paid this half shekel, nor yet went to the wars. Women likewise were exempted, She that tarrieth at home, divideth the spoil, Psal. 63.12. So were the weak, sick, and infirm, the young, and the old under twenty and above fifty; so the captives, and Idolaters, all these were exempted, none of them paid the half shekel, or went to the wars. Secondly, when they pitched about the Tabernacle, they pitched their Tents with their faces towards it, Num. 2.2. because of the respect that they carried to it. They pitched round about the Tabernacle when they rested in their Tents; and David alludeth to this, Psal. 76.11. Let all that be about him, bring presents unto him that ought to be feared; there were three Tribes upon every quarter; juda, Issachar, and Zabulon upon the East; Reuben, Simeon, and Gad upon the South; Ephraim, Manasse, and Benjamin upon the West; Dan, Asher, and Nephthali upon the North, Num. 23.10. Who can number the fourth part of Israel? Here is an allusion to the Camp as it was divided in four 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 God's throne and the four and twenty Elders compassing it, were four living creatures full of eyes, Rev. 6.10. In the first place judah pitched and removed first, The privileges of judah. judah got the first place, of him the Kings were to come, he marched first, he sacrificed first, Numb. 7.12. judah gave a Lion in his Colours. Themistocles said, it was better to have a Lion to be a Captain to a company of Hearts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catulus leonis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo juvenis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo cordatus. than to have a company of Lions and a Hart to be their Captain: The Lion is first [Gur] Catulus Leonis, than he is [Cephir] come incipit praedari, when he beginneth to catch the prey, and then he is [Labhi] when he groweth old. First, When judah was the Lion's whelp, the Lion, and the fierce Lyon. judah was the Lion's whelp in Ioshuah's time, Iosh. 1. when they went out first to Conquer the Land; then he was Cephir in David's time; and thirdly, he was [Labhi] Cordatus Leo in salomon's time. And in placing of these Tribes, ye shall observe that always with the feebler Tribes there is a warlike and a courageous Tribe placed, as with Issachar and Zabulon two feeble Tribes, A warlike Tribe placed with the more feeble. judah is placed; Issachar was dull like the Ass, and loved to couch between two burdens, Gen. 49.14. So judg. 15.16. Why abodest thou amongst the sheepfolds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibilare. to hear the bleating of the flookes (or delighting to whistle by the flocks) having no mind to help thy brethren in the wars. Zabulon had no skill in the wars, he dwelled by the Seaside, and gave himself only to shipping, therefore judah was joined to help these two weak Tribes; so in that vision, Esa. 21.7. The Ass and the Camel are joined together; the Camel signifying the Medes, the more generous people, and the Ass the Persians, the more dull people. In the second company was Reuben, Simeon, and Gad; Reuben unstable as water, Gen. 49.4. So Simeon a weak Tribe divided in jacob and scattered in Israel, Gen. 49.7. now to help these they had the warlike Tribe of Gad joined with them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegans paranomasia. Gen. 49.19. Gad jedud jegudennu vehu jagud gnakabh, Gad a troop shall overcome him, but he shall overcome at the last: the men of Gad, were mighty men of war, and had faces like Lions, 1 Chron. 12.8. In the third company were Ephraim, Manasse, and Benjamin, and Ephraim the most warlike of the three, Ephraim had skill to handle the Bow, Psal. 78.9. but Benjamin was [Ittor jad] he could sling with both the hands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambidexter. 1 Chron. 12.2. In the fourth company were Dan, Asser, and Nephthali; and of these three, Dan was the most valiant: Zabulon and Nephthali were a people that jeoparded their lives unto the death, judg. 5.18. but Dan was their Captain, he came in to save the tail of the host, and he was called the gathering host; and the Lord alludeth to this form, Esa. 51.11. I will go before you and gather you in: they left none of the weak behind them, Num. 12.15. and Miriam was shut out of the Camp seven days for Leprosy, and the people journeyed not, till Miriam was brought in again: 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 tail of the Host, Deut. 25.17. these are called the hindmost of the Host, Iosh. 10.19. Every one of these quarters had their Captain, Every one of the Quarters had their Captain and he was the wisest and most courageous, for strength and counsel are for the wars, Prov. 10.5. 2 Sam. 23.8. the Tachmonite, for his wisdom is [joshebeang] he sat in the Council, and for his valour and courage he is called Hadino the Eznite, that is, who delighted to lift up the spear; young and rash youths are not fit to be Captains, such as was Alexander the Great, Quando animali additur genitivus famininus pluralis, tunc significatur animal illud tenerumesse, Gen. 38.7. who ran violently rather thorough the world, than by skill or wisdom, therefore Dan. 8.21. he is called Hircus caprarum, that is, a young Goat. There were four memorable things to be observed in this Camp; first, their order; secondly, their cleanliness, thirdly, Salus castrametantium; and lastly, how the Lord provided meat and cloth for them. First, the order that was in this Camp; The order of this Campe. this was Acies 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 jacob, and thy Tabernacles O Israel. As the valleys are they spread forth, as Gardens by the River side, as the trees of Lignaloes, which the Lord hath planted, and as Cedar trees beside the waters. Secondly, Mundities, the cleanness and neatness of this Camp, for the Lord commanded them when they were to ease nature to go without the Camp, and to take a paddle 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 foot did not swell these forty years, Deut. 8.4. The Lord provided meat and for this Campe. Fourthly, the Lord provided well for this Camp, both meat and ; meat, He reigned down 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 did grow with them as they grew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muinveterârunt. & their shoes waxed not old upon their feet, Deut. 29.5. Their shoes did grow with their feet, and it seemeth that the children's clothes were made of the clothes of them who died. The four Captains pitched their Tents at the four corners of the Camp, judah pitched in the North-east corner; Reuben in the Southeast; Ephraim on the South-west; and Dan on the Northwest corner. Num. 2.2. Every man of the children of Israel shall pitch by his own standard, with the Ensign of their father's house, fare off about the Tabernacle of the Congregation shall they pitch. A figure to show the Ensigns, Mottoes, and order of the Tribes pitching about the Tabernacle. Return, O Lord, unto the many thousands of Israel. Num. 10.36. WEST. NORTH. EAST. SOUTH. quasi prima Geniti tauri vulch ritudo ejus. Ephraim Duo filij tui etc. mei erunt. Manasses Lupus Rapax. Benjamin fiat coluber in vea. Cerastes in semita. Dan Gad Aocinotus pneliabitar. Gad gershonitae Meraritae. Non est Deus ut Deus. Jeshurun. Asser Dividam eos in jacob et disperdam eos in Israel Simeon Coathitoe Moses Aron et Saserdotes Dans eloquia pulchritu●inis. Nepluhaly. Effusus es Sicut aqua Reuben in littore maris hebitabis Zabulon Accumbeus inter Terminos Issacher Catulus leonis judath Rise up, O Lord, and let thine enemies be scattered, Num. 10.35. When they arose to march they spread their Colours, and they said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillis utamur in nomine Dei nostri. Vexillabimus in nomine Dei nostri, in the name of our God we will set up our Banners, Psal. 20.5. They had their Colours, their Ensigns, and their Mottoes. Their Colours were answerable to the stones in Aaron's breastplate. First, their Colours; their Colours were according to the Colours of the stones in the breastplate of Aaron: judah gave a green Colour like the Smarag: Reuben a red Colour like the Sardius; Ephraim a golden Colour like the Chrysolite; Dan gave party coloured of white and red like the jasper. In their Ensigns they had the Emblems of Beasts. Their Ensigns were; first, judah gave a Lion; Reuben the head of a man, because he was the first borne, and the head of the family; Ephraim gave the head of an Ox, because he was the son of joseph, who was called Bos Dei, Deut. 33.17. His glory is like the firstling of his Bullock; and Dan gave an Eagle in his Colours, because the Eagle is an enemy to Serpents, the Serpent should not be put in his Colours but the Eagle, an enemy to the Serpent; Dan shall judge his people, Gen. 49.16. Dan is a Lion's whelp, he shall leap from Bashan. Here he is commended both for his wisdom and his strength, the Serpent doth not express these two well, but the Eagle doth express them very fitly. Their Mottoes in their Ensigns were out of the Testament of Iac●b, or of the song of Moses. Thirdly, their Motto, Iudas Motto was this; juda is a Lion's whelp, Gen. 49.8. Reuben had this, Unstable like water, Gen. 49.4. Ephraim's Motto was, his glory is like the firstling of his Bullock, Deut. 33.16. Dan had this Motto, he shall be a Serpent by the way, an Adder in the path, and so every one of the Tribes had their Motto. The Lord was their General. The Lord as their General dwelled in the midst of their Camp, and his Ensigns were the Cloud and the pillar of fire; the Cloud to direct them by day, and the pillar by night, than he was the guide of their youth, jere. 3.4. The motto which they gave him was this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mi camocha baelohim jehova, quis sicut tu Iehova inter Deos; and hence they made the name of the Macchabees, Man, Caph, Beth, jod: and they were called Machei at the first, and afterward Macchabaei: and like unto this was that abbreviation, Agla, attagnebher legnolam adonai, Tufortis in aeternum Domine. When they marched, Their marching was different from their pitching about the Tabernacle. they kept not the same order as when they pitched about the Tabernacle, for when they marched, juda, Issachar, and Zabulon went before; and the Gersonites and the Merarites next them set forward, bearing the Tabernacle, Num. 10.17. In the second place came Reuben, Simeon, and Gad, who lay upon the South; and next them came the Cohathites with the Ark, Num. 10.21. After them Ephraim, Benjamin, and Manasse; and David alludeth to this, Psal. 80.2. Before Ephraim and Benjamin and Manasseh, stir up thy strength, and come and save us; he saith, before Ephraim, for when they carried the Ark Ephraim came behind the Ark, and the Ark was before him, and when they rested, Ephraim was upon the West side of the Ark, which Num. 2.18. is called [jammah] the Seaward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Sea lay towards the West, so that the Ark both when they pitched and when they marched was ever before Benjamin, Ephraim, & Manasseh. In the last place came Dan, Asser, and Nephthali; Dan was in the Rearward of all their Camps throughout their Hosts, Num. 10.25. When they marched Ascendebant Chamusshim, The manner of their Marching. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.18. Aquila & Symmachus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui quintam costam habebant cinctam, because they carried their sword at the fift rib, but Theodosion translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they went five in ranks, when they marched they were said to be Accincti, Gen. 49.19. Num. 32.17. 1 King. 10.11. And Solomon alludeth to this Prov. 30. 31. speaking of the horse girt in his loins, a warlike beast, fit for the battle, and contrary to this is discinctus when they lay aside their armour. In their marching they made a Proclamation for four sorts of people. Thirdly, they made a Proclamation in the Camp, that he who had built a new house, and had not dedicated it, should go back: Secondly, if he had planted a Vineyard, and had not made it common, he should go back: thirdly, if he had betrothed a wife, and had not lain with her, he should go back: and fourthly, they cried that all those who were fearful and faint hearted should return. What new house was meant in this Proclamation. He who built a new house, and had not dedicated it, he should go back, which they expounded thus, if he had built a new house, either for his dwelling, or for his Cattles, or his Corn, than he was to go back to it, but if he had built a new house for pleasure, and let it and taken hire for it, than he was not to go back. Secondly, if he had planted a Vineyard and had not made it common, than he was to go back; where there is an Allusion to that form set down in the Law, that the first three years after that a man had planted a Vineyard, he might not eat of the fruits thereof, than the fourth year they were the Lords, and in the fift year they were made common, and then turned to the planters own use, and it was all one whether he planted the Vineyard, bought the Vineyard, or had gotten it by inheritance or by gift. Thirdly, if he had betrothed a wife, and had not lain with her, whether she had been a maid or a widow, he was to return home: and this Immunity from the wars lasted for a whole year to those who were new married; but they say, if the high Priest had married a widow he was not exempted, so if an inferior Priest had married a repudiate woman, or a common Israelite if he had married a bastard, than he was not exempted. Fourthly, all those who were fearful and faint-hearted, Qui mollis est cord, Hebraicè, he should return, lest he make his brethren's heart faint also, Deut. 20. So all those who were guilty of any crime were sent away, All that were known for notorious sinners, were discharged from the wars. for sin always makes a trembling and a faint heart, but the misery is now that the most lewd take themselves to this calling, Psal. 68.30. Rebuke the company of the spearemen, Hebraicè, rebuke the beasts of the reeds; the Lord accounteth those profane Soldiers for all their spears but like beasts amongst the reeds, there are few like unto the Centurion, or Cornelius, who have good Soldiers. Gideon made a Proclamation, judg. 6. gideon's Proclamation. Whosoever is fearful, let him return, and so there remained but ten thousand; and he tried his Soldiers again, and all that bowed down to drink he sent them away, & he took with him only those who lapped like dogs, which were but three hundred. Whether made he choice of these as the most cowardly, or the most courageous? Quest. It is commonly holden that they were the most courageous who lapped like dogs, Answ. and lay not down to glut themselves; but if we will look to the Lords intention here, we shall see that the most feeble were kept here, and not the most courageous, for the Lord would not have Israel to brag here, and to say, Mine own hand hath saved me, judg. 7.2. The Lord would only have the whole praise of the Victory. Now whether made it more for the praise of God, when he overcame with a few cowards, than if he had overcome with a number of valiant Soldiers: were not they most cowardly, who durst not lie down to take leisure to drink? But ran and lapped as the dogs do about Nilus; the Lord made choice of the most fearful and cowardly for his glory; But Marcus Crassus amongst the Romans, caused to let blood of the cowards, & he gives this to be the reason, that that blood which they would not shed in defence of their Country, should now be shed to their disgrace and shame. There are two sorts of wars. They had two sorts of wars; the first were bella spontanea, and the second was bella praecepti, new married men and those who planted a vineyard were exempted from the first war, but not from the second war which was against the Canaanites, the Bridegroom was not exempted from this neither. Fourthly, before they joined battle with the enemy to destroy them or to sack their City, they offered conditions of peace to the enemies that were not to be destroyed, if they sought peace of them; we have one example, in the Cherethites, that were David's guard; they were called Curetae by Virgil, Curetum allabimur oras: So they were called Cretenses, these came of the Phoenicians or Philistines; Creta was a Colony belonging to them, see Act. 27.12. Phenice which is a haven of Crect. Deut. 20.10. And the conditions were three especially. First, that they should receive the seven precepts of Noah: Secondly, that they should be tributaries to them; And thirdly, that they should be servants to them. Object. The Moabites and Ammonites were still excepted Deut. 3.3. but Deut. 2.9. distress not the Moabites neither contend with them in battle, how then shall we reconcile these two places, when he bids them not to seek the peace of the Ammonite. Answ. The reconciliation is this, thou shalt not seek the peace of the Moabite or Ammonite, but if they seek it of thee, than thou shalt not distress them, nor contend with them in battle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him fly that will fl●e. If they would not receive the peace offered, than they cried, dedat se qui vult, fugiat qui vult, pugnet qui vult. Before they joined battle they comforted the Soldiers after this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that will have peace, let him have peace. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will make war let him make war. Lam. 5.9 in anima nostra ferimus panem, id est, in periculo animae. so Psal. 119. anima mea in manu mea. trust in him who is the Saviour of Israel in affliction, jer. 14.8. this day thou fightest, pro confessione unitatis divinae, quòd deus unus est, that thy God is one, therefore, thou mayest carry thy life i● thy hand securely, job. 13.4. and think neither upon thy wife nor thy children, but put the care of them out of thy heart. And the Apostle alludeth to this, 2 Tim. 2.4. that he who goeth to the wars, entangleth not himself with the cares of this world. And they exhorted them to cast the care of their houses, wives, children, and family upon the Lord, who will provide for them: 1 Sam. 25.28.29. The Lord will provide a sure house for my Lord the King, because he fights the battles of the Lord, and his soul shall be bound up in the bundle of life. When they marched nearer their enemy, What they did when they were at the shock of the battle. they raised the dust with their feet which was the nearest sign of war: and Christ alludeth to this form Mat. 10. When you come into a house offer your peace, and if they refuse it, shake off the dust of your feet, and let your peace return to yourself: when the enemies were overcome, they fell down at the Conquerors feet, and seemed to lick the dust under his feet, Psal. 18. And so they used to cast a firebrand within the enemy's land, and the Prophet Obadiah alludeth to this, vers. 18. there shall not one be left alive in the house of Esau, the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that shall carry a firebrand. Such were those faeciales amongst the Romans, who threw a spear into the enemy's land in defiance of the enemy. After the victory they divided the spoil, and then they sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or carmen triumphale. It was their manner after the victory to sing a song of praise, as Moses and Miriam did, Exod. 15. When the song of triumph was sung. so Barak and Deborah, judg. 5. so David after he had conquered all his enemies sang the eighteenth Psalm, so Revelation 19 when all the enemies of the Church shall be subdued, they shall sing a song of praise to the Lamb who sitteth upon the throne. The women did sing the song of victory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The women especially did sing this song, and therefore Psal. 68.11. it is said, great were the company, [hammebhassheroth,] of those that published it, in the feminine gender, of the women that published it. In this song of victory the King is commended, that he ascended on high, and led captivity captive, and received gifts or ransoms from the captives, Verse. 18. And the Apostle applieth this to Christ's victory over all his enemies, he ascended on high, and gave gifts to men, Ephe. 4.8. And in this song of victory, they sung this Carmen amabaeum, a song by intercourse, I will bring again from Basan, I will bring my people again from the depths of the Sea, Verse. 22. They remembered these two deliverances in all their songs of thanksgiving for deliverance: first, how the Lord delivered them out of the red Sea; and secondly, that deliverance from Og King of Bashan when he came against them. The subject of Deborahs' song. That song of Deborah, judg. 5. first, containeth a praise to God, who gave the victory. Secondly, it maketh mention of the instruments which he used in this victory, as the stars. Thirdly, it condemneth those who would not come, as Merosh: and fourthly, it commendeth those who came willingly. And lastly, a prayer against the enemies of the Church, Vers. 28. CHAPTER XLIIII. Of their Burials. GEN. 49.29 And he charged them and said unto them, I am to be gathered to my people, bury me with my Fathers. IN their burials, first, The circumstances that were used in Burial. we are to consider the place where they buried them; secondly, the ceremonies which they used at their Burials; thirdly, the form of their Tombs; fourthly, the great charges that they were at in their burials; and lastly, how they comforted the living after the dead were buried. First, the place where they buried them, The place where they used to bury. it was commonly without the City; In jerusalem they were buried without the City near the brook Kedron, Mat. 27.53. And many arose, and came out of the graves, and went into the holy City, and appeared there: so the widow's son of Naim was buried without the City, Luk. 7.12. so the possessed men walked amongst the graves in solitary places, Mark. 4.37. And Christ was buried in a Garden without the City. They buried all of one family together, 1 Sam. 3.1. With whom they were buried. they buried the bones of Saul and jonathan in the burial of their Fathers: so Gen. 33.2. therefore they were said to be gathered to their fathers; and David alludeth to this form when he saith, gather me not with the wicked. Psal. 30. For all the bodies of the faithful were laid together, so are their souls gathered together, & this is called, the bundle of life, 1 Sam. 25. The Greeks called those who were not buried with their Fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, outburied. They buried the man and the wife together, as Abraham and Sara in the field of Ephron, The faithful were buried together. Gen 25. so jacob and Leah, Isaac and Rebecca, so Tobias and his wife were buried together, Tob. 4.4. And hereby they signified the constancy and love which should be betwixt the man and the wife, and that they died in the same faith, therefore the Orthodox Church when they died they would not be buried besides Heretics; Sophronius said, Noli me tangere haeretice neque vivum neque mortuum. The strangers converted, desired to be buried with the faithful. They buried strangers in a part by themselves, Act. 1.18. this place they called it Kebher galaja, sepulchrum exterorum: when the strangers were converted to the faith, they desired to be buried with the faithful; as Ruth said to Naomi, where thou diest there will I die and be buried, Ruth 1.17. The Ceremonies in burial. Secondly, they used many Ceremonies in their burial, first, they fasted, 1 Sam. 31.13. 2 Sam. 1.12. and they mourned and wept and fasted while even; so 2 Sam. 3.34. David fasted for Abner till the Sun was set. Secondly, they wept, as for Aaron thirty days, Num. 20.29. so for Moses, Deut. 34.8. so for Saul and jonathan, 2 Sam 1.12. so for josia did all Israel mourn, 2 Chron. 35.24. Families lamented, the men by themselves and the women by themselves, Zach. 12.12. so Luk. 23. and the women followed after weeping. They mourned and lamented chief for their Kings, jere. 34.5. and they will lament thee, saying ah Lord; they lamented for their King as the widow doth for her husband, for the King is the husband of the Commonwealth, and when she wanteth him she is a widow, Lament. 1. How these words are to be understood, he taught them the use of the Bow. Such was the lamentation which David made for Saul and jonathan, 2 Sam. 1.18. it is called there the lamentation of the Bow, he commanded to teach the children of Israel the Bow, it is commonly translated, he taught them the use of the bow, or to shoot with the bow, but this is impertinently cast in, in the midst of David's lamentations, that he taught them the use of the bow, but it should be this way translated, he taught them this lamentation, entitled the Bow, for it was the manner in old times to give sundry titles to these lamentations, as, Fistula, Scutum, Ouum, Ala, Securis; so Psal. 45. Eustatius lib. 4. to the chief Musician upon Shonannim, as ye would say upon the lilies, the song of the marriage is entitled the lily. Christ is, the lily of the valleys, and his Church is as the lily among thorns, therefore this marriage- Psalm is entitled the lily; so the title of this lamentation was Arcus, the seventy translated it well David edidit threnum hunc, & it is subjoined that he made this lamentation, that he might teach it the children of Israel; and josephus addeth, that the jews did diligently learn these Lamentations even unto his time, the rest of this Lamentation is set down in the Book of the just, verse. 18. and to translate it he taught them to shoot with the bow, were not pertinent, for they had skill in the use of the bow already, 1 Par. 12. and it was not for unskilfulness in the use of the Bow that the Philistines overcame them. When josias was killed in the battle, jeremy made his Lamentations or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him. Alexander ab Alexandre lib. 3. Genialium. When they buried their dead they had Minstrels, Mat. 9.23. who sang the praises of the dead, this the Greeks' called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and when the corpse were to be carried out, they cried Conclamatum est; and they hired Praeficas, mourning women. jere. 9.17. and when these women did sing the doleful song, she that was the chief mourner sung over carmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at every rest; the like we see in Psal. 136. for his mercy endureth for ever: so jere. 9.18. the chief mourner repeated these words in the Lamentation, that our eyes may run down with tears, and our eyelids gush out with waters: so Ezek. 26.7. how art thou destroyed that wast inhabited of Seafaring men. They lamented not for their wicked Kings when they died; Herod fearing that he should not have this honour done to him when he died, commanded when he was about to give up the Ghost, that a number of his wisest Counselors should be gathered together, josephus: The stratagem that Herod used that men might lament for his death. and that his Guard should environ him about, and put them all to the sword, that there might be a lamentation at his death, which they were purposed to have done, unless that Salome the sister of Herod had prevented it, and discovered to them the plot, and then they kept a feast of joy in remembrance of that deliverance, as they did at Hamans' death. Thirdly, they used to wash the bodies of the dead, this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so they washed the body of Dorcas and laid it in an upper chamber, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclus 31.25 that is, a washing of themselves for touching of the dead; and the third was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptised for the dead, that is, counted as dead men, 1 Cor. 15.29. for when they were baptised they went down into the water, and were baptised all over the body. They embalmed the dead. They embalmed the bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to prepare all those things which serve for the embalming of the body, and this was called a burying among the jews, they used much this embalming of the bodies before they buried them, but now because the doctrine of the Resurrection is so clear, this ceremony of embalming should not be used. They burned sweet Odours for them. When they embalmed the bodies of their Kings, they burned sweet odours for them, as for Asa and for Zedekiah, jere. 34.5. Thou shalt die in peace, and with the burnings of thy fathers the former Kings, so shall they burn Odours for thee; Although Zedekiahs' eyes were pulled out of his head, and carried captive to Babylon: yet he is said to die in peace, because he had all these solemnities performed to him in his funerals. Those of jabesh Gilead took the bodies of Saul & his sons and burned them, and buried their bones under a tree, 1 Sam. 31.13. To burn their bodies here is not meant, that they burned them to ashes, and then buried their bones, but they burned odours upon their bodies until they were buried; for these speeches are all one, comburent te, How these phrases are to be understood, Comburent te & comburent tibi. as the Latins say, comburent tibi, as the Hebrews say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greeks' say, et aromatizare, as the Evangelists say, for every one of these phrases signify the great pomp which was used at their burials. And where it is said, they buried their bones, it is to be understood by the figure Synecdoche, their bodies, 2 Sam. 1. Are we not all of his bone: so Gen. 2. She is flesh of my flesh, and bone of my bone, and this last part here is but an explanation of the first. jechonias wanted this honourable burial, and therefore is said, to be buried with the burial of an Ass, jere. 22. which was, insepulta sepultura. The heathen burned the bodies to ashes before they buried them, because that they thought, The Heathen burned them to ashes. that the fire purged the body, but the greatest abuse of all in burning of the dead, was when the King of Moab took the King of Ammon's son, and burned him to Lyme, and then, (as the jews say) with that incrustârunt muros, they plaisterd their walls. By this we may understand why the Scripture bringeth in Og the King of Bashans' bed, saying, is it not in Rabbath of Ammon unto this day? Deut. 3.11. this was not his sleeping bed, but his funeral bed, for when they were dead, they laid them upon a rich bed, and burnt odours over them, until their friends carried them to the grave, and then they came home and burnt the bed and things belonging unto it. Now the reason why this bed of Og burned not, was because it was made of iron, so say Rabbi Isaac Abrabaneel, and Arrias Montanus. Of the feasts at their Burials. They had funeral feasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore Ezek. 24.17. when his wife died he was forbidden to eat of that bread, eat not the bread of men; Enoshim, that is, the bread of mourning men; these feasts they called afterwards, feralia & silicernia, and they used to set the meat upon the graves of the dead, job. 4.17. pour out thy bread upon the burial of the just: so Eccles. 30.18 as messes of meat set upon the grave. The third thing to be considered in their burials, is the form of their Tombs, the Kings were buried in stately Tombs together in the City of David, and those Kings who were not buried there, were thought to be basely buried, if they were not buried in the burial of David, or in the burial of the Kings in Mount Zion. Their burials were hewed out of a rock. The nobler sort some of them had Caves hewed out of a rock, which had several burials within them, and Christ was buried in such a burial, Esa. 53.9. He made his grave with the wicked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excelsa eius. and with the rich, [Bamathau] in excelsis, that is, although he was crucified with the wicked, yet he was buried in the Tomb of joseph, not in a base burial but an honourable burial, which was josephs' own burial, who was an honourable man. The Prophets were also buried in stately burials. The Prophets were usually buried in stately Tombs, jere. 26.23. And jehojakim sent for Urias the Prophet out of Egypt, and caused to slay him with the sword, and cast his dead body in the graves of the common people: the Prophets were not usually buried in the burials of the common people; so Mat. 23.29. Woe be to you, because ye build the Tombs of the Prophets, and garnish the sepulchers of the righteous. For the common people they were but laid in the ground, without any Tomb, Luk. 11.4. Ye are like graves which appear not, and the men that walk over them are not ware of them. They had some marks of distinction to discern the Tombs of the better sort; example we have of this in joshua 24.30. it is said there, that they buried him in Timnath-herah, but judg. 2.9. they buried him in Timnath-heres; Heres called the City of the Sun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol. and they changed the name of the Town, because joshua was buried there, whose sepulchre had the picture of the Sun drawn upon it, as the jews write, and the sepulchre of Elisha was known by itself in the fields, 2 King. 13.21. Fourthly, they were at great charges in burying of their dead, it was so great that many times their friends refused to bury them, therefore Gamaliel who was a man of power and credit amongst them, restrained this. Nicodemus sent for an hundreth pound weight of Myrrh and Aloes, to embalm Christ, joh. 19.39. and Christ alloweth the fact of Marie, Mat. 26.10. when she poured the box of precious ointment upon his head, Why trouble ye the woman, for she hath wrought a good work upon me: and Gamaliel ordained that none should be wrapped in silk, but all in linen, and no gold put upon them. Cicero lib. 2. de ll. So amongst the Romans they were glad to diminish these charges, tria si velit recinia & vincula purpurea, & decem tibicines plus ne adhibeto. Lastly, They comforted the living after the dead were buried. after the burial was ended they used to comfort the living after this manner; first, sit consolatio tua in Caelis; secondly, quis audet deo dicere, quid fecisti? thirdly, they repeated these words of Esay, chap. 25.8. he will swallow up death in victory, and wipe away all tears from their faces; and Psal. 72.16 they shall flourish and spring again as the grass on the earth: they believed the resurrection of the body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus viventium. therefore they called the Churchyard [Beth chaijm,] domus viventium, and as our souls lodge but a while in the body as in a tabernacle, 2 Cor. 5.1. so our bodies lodge but a while in ●he grave as in a tabernacle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 2.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my flesh resteth in hope as in a tabernacle, and then they cried, Zacor ki gnapher anachun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus penset jacturam tuam. remember that we are but dust, and they conclude with this of job 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 only said, the Lord recompense thy loss; job hath a notable saying, I came naked out of my mother's womb, and I shall go naked thither again; How shall I go thither again? 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 mother's womb and the grave, Psal. 139.15. I was curiously wrought in the lower parts of the earth; that is, in my mother's womb, Ephes. 4.9. Christ is said to descend into the lower parts of the earth, that is, into his mother's womb, and see the affinity betwixt the belly and the grave, Christ joineth them together, Mat. 12. As jonas was three days and three nights in the belly of the Whale, so shall the son of man be in the heart of the earth: and Solomon, Prov. 30. joineth them together, there are three things that are not satisfied, the grave, and the barren womb, etc. Conclusion. The conclusion of this is, let us remember, job 30.23. that the grave 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 think of it, and not put the evil day fare from us, and make a covenant with death. Of the JEWS Economics. 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 sixth hour, Act. 10.10. and Act. 2.15. those are not drunk as ye suppose, seeing it is but the third hour of the day. But it may seem, Object. that they used to break their fast in the morning; for joh. 21.4. it is said, that when the morning was come, jesus stood on the shore and said, children have ye any meat? The reason of this was, Answ. because they had fished all the night, and being weary they refreshed themselves in the morning; but we read not that they used ordinarily to break their fast in the morning. Eccles. 10.16. Woe to thee O land, when thy Princes eat 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, Persius' Satyr. 1. because they came not out to commit their villainy till after the ninth hour, when men had ended their businesses; and the Lord biddeth them execute judgement in the morning, jere. 21.12. The time of Dinner was the time when they refreshed themselves first. joh. 21.12. jesus said unto them, come and dine: so Luk. 11.37. And as he spoke a certain Pharisee 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, All Banquets called Suppers sometimes. and therefore afterward they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Greeks' fed more sumptuously. The Greeks' had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prandium, secondly, they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a refreshment betwixt Dinner and Supper, which is called Merenda, a beaver or afternoons drink; and they called this Caenae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; thirdly, they had their Supper, and then they had Banquets after Supper; and this the Greeks' called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Latinè comessatio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep a Banquet with whores; and Paul alludeth to this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Moabitarum. Rom. 13.13. Let us walk honestly as in the day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in rioting and drunkenness, not in chambering and wantonness. And because the jews used to travail so fare before the heat of the day, therefore they called this space which they travailed diaetam terrae, Gen. 35.16. This showeth their moderate diet. They were sparing at Dinner, and they fed more freely at Supper; the Lord gave them bread in the morning, and but Quails at night, Exod. 16.12. They measured the hours by their shadow. They went to Supper at the ninth hour, after the Evening Sacrifice, and before the setting of the Sun they ended it; this was called Hesperismus; the ancient Greeks' called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the time when a man's shadow was ten foot in length, for they measured the hours by their shadow, when the shadow was of such a length, than it was such an hour; when their shadow was six foot long, than they used to wash themselves, and when it was ten foot long, than they went to Supper. The meat upon which they fed at Dinner and Supper was called [Sagnadah] their sustentation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapere. and [Tereph] victus their food, which cometh from the root Taraph, to take by rapine, or hunt for the prey; because of old they hunted for their meat, Gen. 27.3. Take thy weapons, thy Quiver, and thy Bow, and go out to the field, and take [hunt] me some Venison. Things set before them upon the Table were Esculenta, poculenta, & condimenta, the first for meat, What things were set upon the Table. the second for drink, and the third for sauce to relish their meat; Meat and drink the Scriptures oftentimes express by bread and water, 2 King. 6.22. set bread and water before them, that they may eat and drink: than it is added in the next verse, he prepared great provision for them. Their bread was of Wheat, Barley, Lentils, & Beans, Of their bread. Wheat was the most excellent bread, Deut. 32.14. I fed thee with fat of the kidneys of Wheat; this bread when it was not fermented, was called the poors bread, Deut. 16 3. because the poor had not leisure to ferment it. The second sort of bread was of Barley, Barley a base bread. which was abaser sort of bread, used only in time of scarcity, Revel. 6.6. And for the baseness of it Gideon is compared to a Barley Cake, judg. 7.13. those were called by the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eaters of Barley; this Barleybread is a bread which nourisheth little, therefore it was a great blessing of Christ, when he fed five thousand with five barley loaves, joh. 6.9. They had a more base sort of bread made of Lentils, Millet, and Fitches. Ezek. 4.9. Daniel and his companions eat of the Lentils, Dan. 1.12. Why Daniel eat lentils. And the reason seemeth to be this why they eat Lentils and refused the King's meat, because they used not these Lentils in their Sacrifices to their Idols. The Romans of old took their name from those, and they were called Lenticuli & Fabiuses. They used also to eat herbs, Prov. 15.17. Better is a dinner of herbs where love is, than a stalled Ox and hatred therewith: and Rom. 14.2. another who is weak eateth herbs: and the reason why they would eat herbs seemeth to be this, because men before the Flood eat herbs only. Their other meats were called Opsonia, and their coursest sort of meat was Locusts and wild honey, Mat. 3.4. there were sundry sorts of Locusts, of which, four sorts were clean, Levit. 11. the rest they might not eat of them. Of their drink. Their drink was water, Sicera a composed strong drink, and wine mixed, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed; if they mixed it with water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit. than they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and when it was mixed with spices, it was called [Mimsach] Libamen, mustum. Their Condimenta, the sauces which made their meats to relish, were Salt and Vinegar only. Ruth 2.14. Dip thy morsel in the Vinegar. The spare diet of God's people. By this which hath been said, we may perceive what was the sober diet of the people of God in old times, they used but a spare diet; this was called by the Latins, Mensa necessaria, & Seneca hanc mensam produxit ad aquam & panem. Three sorts of diet. There are three sorts of diets set down in the Scripture; john Baptists diet, Christ's diet, and the Epicures diet: john the Baptist came neither eating nor drinking, Mat. 11.18. That is, he eat wild honey, and the coursest things; Our Lord drank Wine, but yet very moderately: the Epicures diet is, Let us eat, let us drink, for to morrow we shall die, 1 Cor. 15.32. john the Baptists diet and Christ's diet are not the two extremes, but they are both virtues, the two extremes are the Epicures diet, Let us eat, let us drink; and the diet of the scrupulous man who eateth only herbs, Rom. 14.2. the Epicure taketh God to be an indulgent father to him, in giving him the creatures to eat of them at his pleasure; and the other taketh God to be a niggard, who granteth not the liberal use of the creatures to his children. Of the manner how they sat at Table. AT the first in the days of the patriarchs they sat straight up as we do now, and afterwards they sat in beds; and some hold that they learned this custom from the Persians, but this custom was more ancient than the Persians, for it was in the days of Samuel, 1 Sam. 9.22. And he brought them into the Parlour, and made them sit in the chiefest place. Ezek. 23 41. 2 Sam. 4.5. Sometimes they had triclinia, when three sat in a bed, or biclinia, when two sat in a bed, and they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they did Luxuriare. Christ and his Disciples when they eat the Sacrament, they sat in beds, therefore when the Church of Corinth received the Sacrament together, we must not think that they sat in beds as Christ and his Apostles did, for than they should have had too many beds, which had been excessive, and contrary to the more modest custom of the Greeks'. This kind of sitting was half sitting and half leaning, which the Evangelist calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet because it was usual Table-gesture, they call it sitting. Ezek. 23.41. and the Hebrews call their Chambers Mesubboth, and their sitters Mesubhim. If three sat in a bed, than the midst was the chiefest place, and he that lay in his bosom erat secundus a primo, he was in the second place, and he that sat next unto him, was in the third place; he that was best beloved leaned in the bosom of the Master of the feast; To lean in the bosom a token of love. from this custom is that speech borrowed, to be in Abraham's bosom, to signify that familiarity and society, which the Saints of God shall have with the Father of the faithful in the Heaven, and also to signify the unity of essence in the Father and the Son, he is said to come out of the bosom of the Father, joh. 1.18. Of their Feasts. OF their sundry sorts of feasts, of those who were invited to their feasts, of the number of those who sat at their feasts, the end wherefore they made feasts, and more particularly, of their excess and pomp in their feasting compared with the Greeks'. They had feasts at their marriage. First, they had feasts before their marriages, in their marriages, and after their marriages; before their marriage, and these feasts were called Kedushim, sponsalia; and the Greeks' called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, they had a feast at the day of their marriage, Gen. 29.22. And Laban gathered together all the men of the place and made a feast; and joh. 2. Christ was present at a marriage feast in Cana of Galilee: and Christ alludeth to this form, Luk. 14.8. When thou art bidden to a wedding, that is, to the feast at the wedding; so Rev. 19.9. And so they had a feast after the marriage; and the Greeks' called these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the gifts which were brought to the bride after she was married were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the veil was taken off her face then, and these things which were offered to her after she was unvailed, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, Feasts at the weaning of their children. the jews had feasts at the weaning of their children, and not at the day of their birth, Gen. 21.8. but the Heathen had feasts at the day of their birth, as Pharaoh, Gen. 40.20. and Herod, Mat. 14.16. and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirdly, they had feasts at the day of their death, Feasts at their death and burial. jere. 16.7. Neither shall men tear themselves for them in mourning, to comfort them for the dead, neither shall men give them the cup of consolation to drink for their father, or for their mother; thou shalt not also go into the house of feasting, to sit with them to eat and to drink: the Greeks' called these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Epulum sepulchrale: & afterwards this feasting degenerated much, for they used to set meat upon the graves of the dead; and Syracides alludeth to these delicates poured upon a mouth shut up, are as messes of meat set upon a grave, Ecclus 30.18. So afterwards in the primitive Church they had Caenam novendinalem for the souls departed, they feasted the poor for the space of nine days, and they prayed, that the souls might have a refreshment in that time; and this was discharged in the Council of Carthage. So they had a feast when they made a Covenant, Feasts at their Covenants. as jacob and Laban, Gen. 31.54. so joshua and the Gibeonites, josh 9.14. And the Greeks' called these feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libo. The Scythians in their Covenants and feasts did drink others blood, these the Greeks' called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sanguinipotas, drinkers of blood. So they made feasts when they departed from others at their farewell, Gen. 31.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrificia ante expeditionem. and these the Greeks' called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So they made feasts at the returning of their friends to welcome them home, as the father of the forlorn son killed the fed Calf when his son came home; and these feasts the Greeks' called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so joseph made a feast when his brethren returned to him, Gen. 49.16. Who were invited and who not? Those who were invited to their feasts were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they who were not invited were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adscititij, and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, umbrae, et muscae advolantes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui lingua sua se nutriunt; and they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a metaphor borrowed from the dogs who fan with their tails when men feed them. The number at their feast. The number which they invited were not many; in that feast of jobs children were his seven sons and three daughters; and Christ and his twelve Disciples, and therefore that is false, septem convivium, & novem convitium: the Greeks' said, incipere debet a Gratiarum numero, & progredi ad Musarum, that is, they would have no fewer than three at a feast, and no more than nine. What persons were to be invited. The persons invited should be the poor especially; when thou makest a feast, bid not the rich but the poor, that is, the poor rather than the rich, men should not invite to be invited again. Luk. 6.12. men should not invite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose God is their belly. Heliogabalus invited to his feast, eight black, eight blind, eight lame, eight hoarse; he made no choice of his guests, but he made a mock of it. The end of their feasts. The end wherefore they made feasts, was the glory of God, 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do do all to the glory of God: Asshuerus feast was only to show his magnificence and pride, but esther's feast was for the glory of God, and for the safety of the Church. Breaking of bread a token of love. The second end of their feasts, was to express their hearty love and friendship, for to eat and drink together, was the greatest token of love and friendship, 2 Sam. 12.3. He had an Ewe-lambe etc. which did eat of his own meat, and drank of his own cup, & lay in his own bosom: so Psal. 41.9. Yea mine own familiar friend in whom I trusted, which did eat of my bread: and so the communion in the life to come is expressed by eating of bread, Luk. 14.15. Blessed is he that shall eat bread in the Kingdom of God: and Obadiah 7. these three are joined together, viri faederis, pacis, & panis, that is, that makes a Covenant together, that hath peace, and that eat together; but Absalon killed Amnon at the feast; so Gedaliah was killed by Ishmael at the feast, jere. 40. and john the Baptist by Herod, Mat. 14. Of the place where the Romans used to make their Feast. THe place where the Romans sat at their meat was called Caenaculum, and where they lay it was called Cubiculum, and by the Greeks' Triclinium. The ancients at the first sat in the Kirchin, The place where they feasted. or a place near to the Kitchen, where they did dine or sup, and this was called Atrium, from the blackness of the smoke, and the Courts afterward kept this name, & they were called Atria, than they changed from this place and removed to an upper chamber, and there they used to dine and sup, the jews following the Roman custom who had subdued them, sat also in an upper chamber; Christ and his Disciples eat the Passeover in an upper chamber, according to the custom of the Romans; these Chambers were called Conclavia, closerts, or secret places; and Christ saith, when thou prayest enter into thy Closet, Mat. 6.6. The beds which they had were called Discubitorij Lecti, or Toralia, and they were covered with herbs & straw before they found out Quilts or sowed Cover called stragula, How the beds on which they eat were called. and the Greeks' called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they differed from the sleeping beds called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bed wherein one slept, and sometimes they had three and sometimes four of those beds in a Chamber. The form of their beds. For those three beds, the Ancients made one long bed called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the form of the Greek Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it might almost compass about the round Table, which they called Semirotundum suggestum, an half round Table, like the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it was thus painted Ϲ Martial. Accipe lunata scriptum testudine sigma. Octo capit, veniat, quisquis amicus erit. And the round Table joined with it, was called Antisigma, because it made a semicircle upon the other part, it was semirotundus suggestus, and joining with the bed, it made the full circle; this great bed sometimes contained seven; Martial: De Stibadio, Lib. 14. Septem sigma capit, sex sumus, add lupum. Christ and his Disciples sat not in Stabidio, but in several beds, in biclinijs, or triclinijs. He who made those beds was called Lectisterniator, & he who kept the chamber clean after the beds were made, The decking of their beds and chambers. was called Mediastinus, the charge of those was to hang the Chamber with Tapestry and Curtains; and Christ meaneth of such a Chamber when he saith, he will show you a large upper room furnished and prepared, there make ready for us, Mark. 14.15. The Tables which they had, either stood upon one foot, and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or upon two, and they were called bipedes, or upon three, and they were called tripodes. At the first, their Tables were not covered with linen, How their Tables were covered. but after Supper they took a Brush or Sponge & swept the Table. Martial: Haec tibi sorte datur tergendis spongla mensis. Afterwards they used to cover their Tables Gausapo villoso, with a cloth made of rough Cotton, and afterward with linen, and they had Napkins with which they wiped their hands called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They had mensam urnariam a Table upon which their vessels stood; by Varro called Cylibantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of their Tables. because it kept the Cups, and it was called Gartibulum or Gertibulum, a gerendis vasibus; this mensa urnaria stood but in the Kitchen, but the other stood in triclinijs, in their upper chambers. When the Chamber and the Table were thus prepared, the guests were washed in baths, Of their washing before meat. and then they were anointed; the servants who anointed them were called Vnctores or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & the place where they were anointed was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they washed their feet, and the vessel in which they washed their feet was called Pelluvium, & that in which they washed their hands was called Malluvium; when they washed before the dinner, it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and after dinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were curious in anointing of their bodies; Of their anointing. for every part of the body they had a several ointment; they anointed the feet with Egyptian ointment, the cheeks and the breast with the Phaenician, but the arms with the Sisymbrian, the neck and the cheeks with the ointment made of the herb Serpillum. Chief they anointed their head and their feet with Nardus, and this by Mark, cap. 14.3. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upright Nard, and the box in which it was kept, was called Alabastris, a box cut out of a precious stone in Egypt. When they sat at these costly Tables, they had great banquets and feasts; this was called Cana dubia, caena opipara, caena ebria, by Plautus, caena triumphalis, by Plinius, caena dapsilis; Opposite to these was caena pura, caena sine sanguine, & caena terrestris, in which they eat only herbs. Of their manner of drinking. THey measured their drink by a cup called Cyathus, and some were said potare sextantes, quadrantes, trientes; He that drank Sextans was of a weak body; he that drank Dewx was a drunkard, he that drank triens was one of the middle sort; they used to drink harmonicè, there were three sorts of mixtures like three harmonies in music, the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, three parts of water and two of wine; secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they mixed three of water and one of wine; thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when one part of wine, and two of water were mixed. They drank sometimes nine cups for the nine Muses, and three for the three fatal sisters. Ausonius, Ter bibe, vel toties ternos, sic mystica lex est. Vel tria potandi, vel ter tria multiplicandi. And sometimes they drank as many cups as there were letters in their friend's name, to whom they drank. Martial. Nevia sex Cyathis, septem Iustina bibatur. And sometimes amongst the Romans, they drank as many cups as they wished years to him for whom they drank, and they used to cool their wine in snow water; so they had a vessel in quo solebant aquam colare, in which they used to strain the water. Martial. Attenuare nives nôrunt, & Lintea nostra, Frigidior caelo non salit unda tua. They had a Master of the feast, called Pater discubitus, and by Tacitus, Rex convivij, and the Greeks' called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who assigned to every man his place where he should sit, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who tasted the wine before others drank. When they were at Supper, they had all sort of music and perfumes, and when they departed the Master of the feast gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts; so our Lord in his great and last feast, had his perfumes, his prayers sweetening the prayers of the Saints, they had their hymn, and he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gave them his flesh and his blood. Of their Apparel. THe matter of their Apparel was Wool, Linen, and Silk, and Xylinum, which was a middle betwixt and Linen. Silk was called Meshi, Ezek. 16.10.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sericum. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extrahere. Aquila translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was soft and smooth, and easy to be handled, or it was called so, from [Mashah] extrahere, because it was easily drawn out; silk is not a new invention, as some take it to be, for it was in use amongst the Hebrews and Greeks', and it was called Serica Medica, because the Medes brought it upon Camels from Bactria. Secondly, they had Wool; and thirdly, Byssus, white Linen, which groweth in Egypt and Palestina, like to the leaves of the Poppy; and this is called Shesh; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xylinum. shesh is not rightly translated Linen, but it should be translated Xylinum or Cotton, and the reasons are these, the Lord forbiddeth to make a garment of linen and woollen, therefore the Curtains could not be made of linen and woollen, but of [Shesh] byssus, or Cotton; secondly, Linen doth not receive the scarlet die, as this Xylinum or Byssus doth; their courser were of Camel's hair, such as john the Baptist wore. Of the colour of their . The colour of their , first white, Eccles. 9.8. Let thy garments be always white; those the Hebrews called [Hhorim] Candidi. White a sign of prosperity. They used this white as a sign of prosperity, victory, felicity, joy and gladness. Christ himself upon the Mount appeared clothed in white, so he appeared to john in white, Revel. 1.13. so the white robes given to the Martyrs in sign of victory, Revel. 7.14. and white horses, Zach. 6. and Rev. 7.9. the Saints are brought in clothed in white, bearing Palms in their hands. Secondly, they had of scarlet colour, this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which cometh of a worm bred in the stalk of a certain herb, and it hath Shani joined with it, because the cloth was twice died in it, and this was celled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Matthew saith that they put Christ in Coccinea tunica, in a scarlet coat; the other Evangelists say, in purple, that is, in scarlet tending more to purple, it was not bright scarlet; and the whore is called the scarlet whore, because she was died with the blood of the Saints, Revel. 17.4. So there was hyacinthinus' colour, a violet or purple colour. Of the diverse names of their stuffs, whereof their were made. FIrst, the Babylonians caused to wove in diverse colours and pictures in their cloth, and this was called vestis babylonica: such was that which Achan stole, Iosh. 7.21. The second was the Phrygian cloth, sowed with needle work, and this was called opus Phrygionicum, the Hebrews call it rokem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hangings of the Tabernacle were such; The Queen's vesture was such, Psal. 45. This the seventy call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a needle, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sowed with a needle. Thirdly, Alexandrinum, the Alexandrian; This was when threads of diverse colours were woven together, and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multilicium, or variegatum: such was josephs' party coloured coat, and the Queen's daughters in those days wore a party coloured gown. 2 Sam. 13.18. This was also called Plumarium, which shined like the Doves neck, Psal. 68.13. The Assyrians and Canaanites made opus barbaricum, woven in both the sides, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such was the veil of the Tabernacle, both woven on the one side, and on the other. So they had opus plectile, as Aaron's girdle; opus interrasile, embossed work; so they had vestes undulatas, vel scutulatas, water chamlet. Of their husbandry. FIrst, they ploughed the ground, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aravit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novellare. this was called [Hharash] Then they ploughed it the next year, and this was called [nir] novellare: and jeremiah alludeth to this 4.3. Blow up your fallow ground; then he harroweth the ground, breaketh the clods and maketh it smooth, Esay 28.24. and prepareth it for the seed: This was called occare. The Ox when he ploughed the ground he eat clean provender, so the ass: and Esay alludeth to this Esay 30.24. The Oxen likewise and the young asses that ear the ground, shall eat clean provender, which hath been winnowed with the shovel, and with the fan. Their other herds they fed them with Sycamores or wild figs, Amos 7.14. I was a herdman and a gatherer of Sycamore fruit. They sowed diverse sorts of grain, Esay 28.25. as fitches', cummin, wheat, barley, and rye. The barley and the flax were smitten with the thunder, but the wheat and the rye were not smitten, because they were hid in the dark, Exod. 9.31.32. There was not such difference betwixt the barley and the wheat, that the one was hid in the ground, when the other was shot up; therefore it is not rightly translated hidden in the dark, but erant serotina, or somewhat latter. There were three months betwixt their sowing and their first reaping, and four months to the full harvest, joh. 4.35. Say not ye, there are yet four months, and then cometh harvest? their barley harvest was at the Passover, and their wheat harvest was at the Pentecost. Of the manner how they threshed their corn. THey had sundry forms in threshing of their corn; First, they beat out their weaker grain with a staff, as their fitches', and cummin, Esay 28.27. And this staff was not unlike to our flails. Again, some of their grain was trodden out with the feet of Oxen or Horses; with Oxen Deut. 25.4. Thou shalt not mussle the mouth of the Ox, that treadeth out the corn. And Hosea alludeth to this form, Ephraim is an heifer that is taught, and loveth to tread out the corn, Hos. 10.11. So with the feet of horses, Esay 28.28. nor bruise it with his horsemen; or else it was bruised out with an instrument of wood, which was either a plain piece of wood set with teeth of iron, to cut the straw and bruise out the corn; This was called hharutz, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sharpness of it. Or else they used a wheel to bruise it out, and this was called gneglah, as the first was called trahea. A comparison taken from the ripe figs. HOSEA 9.10. I found Israel like grapes in the wilderness, I saw your fathers as the first ripe in the fig tree at her first time, Cant. 2.13. the fig tree putteth forth her green figs, the green fig was called grossus, and the ripe fig was called carica, matura ficus. When it is said, that Christ came to the fig tree, and found nothing but leaves, for the time of figs were not as yet, Mark. 11.13. it is meant of those first ripe figs, these are called green, or untimely figs, Revel. 6.13. The first ripe figs are easily shaken off and fall away. And Nahum alludeth to this, Nahum 3.12. All thy strong holds shall be like figge-trees with the first ripe figs, if they be shaken, they shall fall into the mouth of the eater. And as men long most for the first ripe figs, so did the enemies for Nineve, and one shaking of the enemy should make them fall like the first ripe figs into their mouth. A comparison taken from their shepherds. THe shepherd in cold weather keepeth his cloak close about him, and the Lord alludeth to this form, jer. 43.12. He shall array himself with the Land of Egypt, as a shepherd putteth on his garment, that is, he shall take away the spoils of Egypt, and keep them as sure as the shepherd keepeth his cloak about him. The shepherds in the East went out and in before their sheep, and their sheep followed them, and Christ showeth this, joh. 10.3. The shepherd calleth his sheep by name, and leadeth them out. The shepherd hath his call, whereby he calleth his sheep, and they know his voice, joh. 10.3. He hath his shepherd's crook, and his rod; the one to catch them, the other to drive them: and David alludeth to these, Psal. 23.4. Thou art with me, thy rod and thy staff they comfort me. The shepherd hath his whistle, and his pipe wherewith he delighteth himself when he feedeth his sheep judg. 5.16. Why abod'st thou among the sheepfolds to hear [sharikoth gadarim] it should not be translated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fistula. the bleating of the flocks, but why abodest thou amongst the sheepfolds, delighting to hear the whistle. Of the miseries of the Children of GOD in this life, and their happy estate in the life to come. LUK. 6.19 Then there was a certain rich man which was clothed in purple and fine linen, and fared sumptuously every day, and there was a certain beggar named Lazarus which was laid at his gate full of sores, etc. IN this Parable are brought in to us the condition of a rich Glutton and a poor beggar, they are described by their life, and by their death; in their life, the rich man is described by his great wealth, by his daily fare, and by his apparel; the beggar by his poverty, and by his disease; by his poverty, that he lay at the rich man's gate, and begged but the crumbs which fell from his Table, and yet could not get them, and thirdly by his companions, the dogs who licked his sores; then they are described by their death, he was carried to heaven by the Angels to Abraham's bosom, and the rich man to hell by the Devils, and the Parable setteth down to us the petition of him who was in hell, and the occasion of it, because he saw Lazarus a far off in Abraham's bosom; his petition was, that Abraham would send Lazarus with one drop of water to cool his tongue, that is refused to him, and the reason set down; then he putteth up a second petition, that Abraham would send Lazarus to his brethren to testify unto them of the pains & torment which he endured, but this is also denied, and the reason is subjoined. How to know a Parable from a History. It may be asked first here, whether this be an History or a Parable? It may seem to be an History and not a Parable; for the Fathers make this difference betwixt an History and a Parable, they say, that is an History when the proper names of men are set down, as they say, job is not a Parable but a History, because proper names are set down in it; so Lazarus proper name is set down here, than it may seem not to be a Parable but an History. But we are to answer, that Lazarus is not a proper name here, but an appellative common to all miserable, wretched, and poor creatures; for in the Syrian Language which Christ spoke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir cui ferri oportet adjumentum. Lagnazar, est is qui auxilio destitutus est, he that wanteth all help; it is not rightly translated Eleazar; as if it were a proper name, but an appellative Lagnazar, that hath no help, therefore that collection of some who think, that the rich man's name is omitted here for disgrace, is not so material, it being a Parable and not an History. He was a rich man, and he is described by his clothing, he was clothed in purple and fine Linen. He was clothed in purple, this purple was the die that was gotten from a shellfish, Purple a costly die. and it is not known now in those parts of the world. Man should not glory in his apparel. Man hath little cause to glory in his apparel, he borroweth it from the fish and from the Worm; the jews when they describe a man, they say, that man is a worm, clothed with the excrements of the worm, the expectation of the worms, and to be consumed, with the worms; the first clothing that ever God made to man, was of the skins of beasts, and that man should not be proud of his apparel, see what Christ saith, Mat. 6.29. I say unto you, that even Solomon in all his glory was not arrayed like one of the Lilies: this might seem strange at the first, but if we will consider it rightly, we shall find it to be most true; First, Solomon in all his glory, How the Lily exceeded Solomon in his glory. his ornaments were but artificial, but the clothing of the Lilies are natural; and look how fare nature exceedeth art, (for art is but an imitatrix of nature, and her perfection is to imitate nature) therefore the Lily exceeded Solomon in all his glory. Secondly, Solomon when he was so gloriously decked, he was beholden to many creatures, he was beholden to Egypt for his linen, to the earth for his gold, to the silkworm for his silk, to the shellfish for his purple, and had nothing of his own; so that if every one of those should have claimed their own, he should have stood up like Aesop's Crow stripped of all, when every one of the fowls craved their own feathers which they had lent her; but look to the Lily which is beholden to no other for its beauty, doth not the Lily then exceed Solomon in all his glory? Thirdly, when Solomon was clothed thus, Man's a note of his shame. it was but a remembrance to him of his fall, and he had as little cause to glory in these ornaments, as a thief hath to glory in a silken rope in which he is to be hanged, or if a man should glory in the plaster that covereth his wound; but the beauty of the Lily is natural, it covereth not the shame of it, therefore the Lily exceeded Solomon in all his glory. Fourthly, Solomon in all his glory was but one, and how much ado was there to get one Solomon so decked and clothed? But all the Lilies of the field are so clothed, therefore the Lily exceeded Solomon in all his glory; this should teach us to make but little reckoning of our apparel, because when we have done our best, and spent all that we have gotten upon apparel, yet the silly Gilly-floure or a Daisy, shall exceed us in all our glory; make but small reckoning then of this clothing; labour to put on the Lord jesus Christ, that clothing of needlework, with which the Church is decked, Psal. 4.5. put on Christ's righteousness, and then thou wilt exceed all the Lilies of the field in glory. And fared sumptuously every day. Why this rich man is called a Glutton. Because he fared so sumptuously every day, therefore he is commonly called the rich Glutton, Deut. 20.21. the disobedient son is called a drunkard and glutton; what man is to be esteemed a glutton? the Hebrews upon this place say, that he who eateth, tartemar carnis, a pound of flesh is a glutton, and he who drinketh logum vini, an English quart of wine is a drunkard; but we must not restrain it so here, for judea being a hot Country, a little flesh served them, but in those cold Countries, where the cold driveth in the heat, men's stomaches digest the meat better, and therefore a man cannot be accounted a glutton, although he exceed this measure; but he is called a glutton, who delighteth in nothing but in eating and drinking. Seneca saith, turpe est mensuram stomachi sui non nosse. The Glutton made a god of his back and his belly. He fared sumptuously every day.] He sacrificed to his back and his belly, to make a god of the belly, what a base god is that? the belly of the beast was not sacrificed but cast out: Some make a god of their brain and sacrifice to their own net or yarn, as Habakuk saith, cap. 1.16. as Ahitophel: Some make a god of their arms and strength, as Goliath; and some of their feet, as Hasael trusted in his feet; but the most base and filthy god of all is to make a god of their paunch; the Lord calleth Idols Deos stercoreos, The belly a base god. gods of dung; to make a god of the bel●y, is Deus stercoreus, a god of dung: if the Lord should bring in man, and let him see the Idolatry of his heart, as he let Ezechiel see what vile Idolatry the jews were committing in the Temple, Ezech. 8. he should see more vile abomination and Idolatry in his heart, than ever Ezechiel saw; some sacrificing to this beastly lust or that, some making a god of their wealth, and some making a god of their belly, but God will destroy both the meat and the belly, 1 Cor. 6.13. Let us be content then with sober fare, all a man's travail is for his mouth, Eccles. 6.7. the mouth is but a little hole, & it should teach us to be contented with little; Man should learn to be content with little. but the glutton's appetite is such, that he thinketh he could swallow up jordan; nature is content with little, but grace will be content with less. The Israelites when they gave way unto their appetite, they cried for flesh, for Garlic, Onions, and for Pepons, nothing would content them. Lazarus could not get the crumbs that fell from his Table; a man hath a double use of his riches, A double use of a man's goods. a natural use and a spiritual use, there is a sowing to the flesh, and a sowing to the spirit, Gal. 6.8. the natural use is to maintain ourselves and our families, the spiritual use is, to give to the poor; Nabal knew not this use, 1 Sam. 25.11. Shall I take my bread, and my water, and my flesh, which I have killed for my shearers, and give it to men whom I know not whence they be? Here he knew the natural use how to provide for himself and his family, his shearers, but he knew not the spiritual use, to give to David and his men in their neccessitie. So the rich glutton here knew nor the spiritual use of his riches, to feed poor Lazarus with them, it is this which the Lord will lay to the charge of the wicked at the last day, I was an hungered, and ye gave me no meat, Mat. 25.42. The poor in necessity are Lords of the rich men's goods. The poor in their necessity are Lords of the rich men's goods, Prov. 3.27. and the rich men are but Stewards and dispensators to them in that case; the Fathers call the money given to the poor, Trajectitiam pecuniam, for as he that goeth a fare journey, taketh a bill of exchange with him, and carrieth not his money along with him, for fear of robbing; so the children of God, they lay out their money to the poor, they take God's bill of exchange for it, and then it meeteth them in the world to come; and so their money receiveth them into eternal tabernacles, that is, it testifieth that they are to be received into eternal tabernacles. The miseries of Lazarus. Let us consider Lazarus his miseries; first, he was poor, than he was sore, he had none in the same case with him, he seethe the rich glutton that Epicure to prosper, and himself in such a hard case: he might have been here overtaken with David's temptation, Psal: 73.13. Verily I have cleansed my heart in vain, and washed mine hands in innocence, for all the day I am plagued, and chastened every morning. A comparison betwixt job and Lazarus. Let us compare job and Lazarus together; Lazarus lay at the gate, job on the dunghill; Lazarus had no friends but the dogs, but job was in a worse case, for his friends vexed him, and were miserable comforters to him, job 16.2. job was once rich, and then poor, Lazarus was ever poor, solatium aliquando nunquam fuisse foelicem. A comparison betwixt the rich glutton and Lazarus. Compare the rich glutton with poor Lazarus; Lazarus full of sores, the glutton sound and whole; Lazarus was hungry, he was full and fared sumptuously every day; Lazarus was clothed in rags, the glutton in purple and fine linen; Lazarus lay at the gate, but he sat in his Palace; Lazarus could not get the crumbs that fell from his table, but he had good store of dainties: Lazarus had no others to attend him, but the dogs only, but he had many gallant men to wait upon him. Moreover the dogs came and licked his sores, The creatures are in league with the children of God. all the creatures are in league with the children of God, but they are enemies to the wicked: The Ravens that fed Eliah, pull out the eyes of those that are disobedient to their parents, Prov 30.17. The Serpents stung the rebellious Israelites in the wilderness, yet the Viper upon Paul's hand hurt him not, Act. 28.5. The Lions that touched not Daniel, devoured his accusers, Dan. 6.24. And the dogs that licked Lazarus sores, eat the flesh of jezabel; And the reason of this is, the dominion which the Lord gave to man over the creatures at the beginning, and the image of God in man maketh them to acknowledge him as their Lord. But ye will say, Object. may not a beast hurt a child of God now? They may: and the reason is, Answ. because this Image of God is not fully repaired in them again. Why the beasts stand in awe of the children of God. When Adam was in his innocence, he was like unto a Herald that hath his coat of Arms upon him, all stand in fear of him, because he carrieth the King's coat of Arms, but pull this coat off him, no man respecteth him; so man when he was clothed with this Image of God, the beasts stood in awe of him. Eusebius in his Ecclesiastical History recordeth, that the Persecutors took the Christians, and set them naked before the Lions, yet the Lions durst not touch them, they stood foaming and roaring before them, but hurt them not, and therefore they were glad to put the skins of wild beasts upon them, to make the Lions run upon them and tear them; Thou that art a wicked man, and hast no part of this Image of God to defend thee, no marvel if thy dog bite thee, thy horse brain thee, or thy ox gore thee: Let us study then for to have this Image repaired in us, if we would be in league with the beasts of the field. Beasts surpass man in many duties. The dogs came and licked his sores; The beasts many times outstrip man in many duties: The Kine of Bethshemesh went straight forward with the Ark 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 Ox knoweth his owner, and the Ass his Master's crib, but Israel doth not know, my people do not consider. Esay 1.3. and jer. 8.7. Yea the stork in the heaven knoweth her appointed times, and the turtle and the crane, and the swallow observe the time of their coming, but my people know not the judgement of the Lord. And the Lord sendeth man to the Ant to learn wisdom, Prov. 6.6. Go to the ant thou sluggard, consider her ways and be wise. Balaams' Ass saw the Angel sooner than Balaam himself; and therefore is it that the Scripture calleth men beasts, and sendeth them to be taught by beasts, which showeth how fare man is degenerated from his first estate, and what a low form he is in, when the beasts are set to teach him. Why God gave his children a small portion in this life. It may seem strange why the Lord distributeth things so, that he giveth such plenty and abundance to the rich glutton, and so little to Lazarus, seeing the earth is the Lords and the fullness thereof, Psal. 24.1. God who doth all things in wisdom, doth not this without good reason: The Lord dealeth with his children in this life, Simile. as he did with the Israelites when he brought them to Canaan, Numb. 13.17. When he brought them to Canaan, South a barren Country. he made them to go Southward into the Mountains, the South was a dry and barren part, judg. 1.15. Thou hast given me a South-land, give me also springs of water: so Psal. 126.4. Turn again our captivity O Lord, as the streams in the South, he prayeth that the Lord would refresh them now in the midst of bondage as the waters refreshed the dry and barren South. And jarchi noteth, that the Lord did with his people here, as Merchants do who show the worst cloth first, Simile. so dealeth the Lord with his children, he showeth them the worst first: and as at the wedding in Cana of Galilee, the last wine was the best, so is it here; the Lord showeth his children great afflictions and troubles, the South part as it were at first, but afterwards he bringeth them to the Land that floweth with milk and honey. Secondly, he bestoweth these outward and temporary things but sparingly upon his children, that he may draw their hearts to the consideration of better things: he giveth the wicked their portion in this life, Psal. 17.14. Son remember that thou in thy life time receivedst thy good things, Luke 16.25. but he reserveth the good things for his own children, that is the holy Ghost, the graces of the Spirit, Luk. 11.9. It is a matter of great consequence to discern what are the gifts of God's favour; Great skill required in discerning the gifts of Gods right hand. many men think because they have wealth and prosperity, they are the gifts of God's favour, and they seem to stand under the Lords right hand, but they are deceived. Simile. When Ephraim and Manasseh were brought before jacob, Ephraim was set at jacobs' left hand, and Manasseh at his right hand, but jacob crossed his hands, and laid his right hand upon Ephraim's head, and his left upon the head of Manasseh, Gen. 48. So many men who seem to stand at the Lords right hand, shall be set at his left hand, and many who seem 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 ye shall see him stand at the Lords right hand. It is a point of great wisdom to know the Lords dispensing hand; David prayeth Psal. 17.7. separa benignitates tuas, as if he should say, give us something O Lord, that we may be discerned to be thy children from the wicked, for by these outward favours we shall never be known 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 dog; but he will know well to whom he giveth this rich gift of eternal life. Death separateth the godly from the wicked. And it came to pass that the beggar died, and the rich man also died. Death maketh a full separation betwixt the children of God and the wicked: the sheep and the goats may feed together for a while, but the shepherd separateth them; the wheat and the chaff may lie in one floor together, but the fan separateth them; and the good and the bad fish may be both in one net, until they be drawn 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 live together here for a while, Simile. but death maketh a total and full separation: Moses said to the Israelites, stand still and see the salvation of the Lord, which he will show to you to day: for the Egyptians whom ye have seen to day, ye 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 meet again. Betwixt us and you there is a great gulf fixed, so that they which would pass from hence to you, cannot; neither can they pass to us, God's children should have little meddling with the world. that would come from thence, Luk. 16.26. This should teach the children of God to have little meddling with the wicked, why? because one day there shall be a total and final separation, and this is a great comfort to his children, oftentimes now they are afraid of the incursions of the wicked, and of their bloody hands, but then they shall never be afraid of them: The gates of the new jerusalem were not shut at all, Revel. 21.25. to signify that there shall be no fear of the enemy there. And he was carried by the Angels into Abraham's bosom.] Here consider three things, first, how it cometh that the Angels are ministering spirits to man; secondly, what they minister to man; thirdly, the comfort that we have by their ministry. First, the ground of their ministry is, because we are reconciled to God in Christ, when man fell from God, the Angels stood with a flaming sword to hold him out of Paradise, Gen. 3.24. When Christ reconciled us to God, he reconciled us also to the Angels: Why the Angels minister to us. jacob saw in a vision a Ladder reaching from the earth to the heaven, and the Angels ascending up and down upon it, Gen. 28.12. Christ is this Ladder, upon which the Angels come down to minister unto us, joh. 1.51. Verily, verily, I say unto you, hereafter ye shall see heaven open, and the Angels of God ascending and descending upon the son of man. Quest. Whether do the Angels minister to wicked men or not? Answ. For outward things they may help them, Whether the Angels do minister to the wicked? even as the Lord makes his Sun to rise on the evil and on the good, Mat. 5.45. We have examples of this in the Scriptures, when the Israelites were in the Wilderness, the Angels brought down Manna to them, therefore David saith, He fed them with the bread of Angels, Psal. 74.25. It is called the bread of Angels, because it was brought down by their ministry; there were many wicked men amongst the Israelites who did eat Manna, yet the Angels by their ministry brought it down to them; another example we have, the Angels came down at certain times and stirred the Pool, joh. 5.4. and whosoever stepped in first, after that the Pool was stirred, was healed, whether he were bad or good, the Angels then may minister to wicked men in outward things, but they do not defend them from spiritual temptations, as they do the children of God in resisting Satan. Secondly, when they minister to man; they minister to him in his life time, in his death, in the grave, and at the resurrection. First, they minister to him in his life, and they keep him that he dash not his foot against a stone; Secondly, in his death they wait about his bed to repel Satan, and when the soul is out of the body, they carry it into Abraham's bosom; and they attend the bodies of God's children in the grave, because they are the Temples of the holy Ghost; and so at the resurrection they shall gather them from the four corners of the earth, and shall attend them to glory. Thirdly, we have great comfort by their ministry; first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilantes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robustissimi. they are [Gnirim] vigilantes, the watchful ones, Dan. 4.13. Secondly, they are [Habhirim] strong ones, Psal. 78.25. When Solomon went to bed he had threescore valiant men about it of the valiant of Israel to defend him, Cant 3.7. But what comfort is it to the children of God then to have so many watchful and strong Angels attending them? He was carried by the Angels. What strange change was this, that he who was now lying amongst the dogs is carried by Angels; lying amongst dogs, the most base and unclean creatures, (therefore they are called Impuri canes, obscaeni canes,) that he should now be carried by Angels the most excellent creatures that GOD made, and not carried by one Angel, but by many Angels, as if they were striving every one to carry him? when a great man dieth all men strive to be about the Coffin, Simile. one to carry a leg, and another to carry an arm; so do the Angels strive here to carry Lazarus soul; never man in this world road in such triumph as Lazarus soul did: The pomp of the Romans in their Chariots. the Romans after their Victories in their triumphs they had their Chariots drawn sometimes with Elephants, sometimes with nimble footed lennets, sometimes with pied horses; and we read of Amasis' King of Egypt, who had his Chariot drawn with four Kings whom he had conquered; but what is this to Lazarus Chariot, who is carried here by the Angels of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he road here [Bemirkebbath hashecinah] in curru majestatis: What shall be done to the man whom the King will honour? Esther 6.9. he shall not ride upon the King's best horse, but in the King's best Chariot. Into Abraham's bosom.] This is a speech borrowed from the custom of the jews, for they that lay in ones bosom were most dear and familiar with him, as john leaned in Christ's bosom; therefore it is said that Christ came out of the bosom of the Father, joh. 1.18. The fathers were partakers of the same salvation that we are partakers of, The father's partakers of the same salvation that we are of. therefore Lazarus is in Abraham's bosom, they shall sit down with Abraham Isaac and jacob in the Kingdom of God, Mat. 8.11. Our Sacraments have the same name with the jews Sacraments. And they eat the same spiritual manna with us, 1 Cor. 10.3 And our Sacraments have the names of their Sacraments, we are circumcised with circumcision not made with hands, Colos. 2.11. And Christ our Passeover is sacrificed for us, 1 Cor. 5.7. Those then who think that the fathers were but fatted up like hogs with the temporary promises of this life, are foully deceived: Paradise is called Abraham's bosom, because the faithful as Abraham's children are received into that same fellowship with him; what is then become of this Limbus Patrum? The rich man also died and was buried;] Many were the solemnities which were in this funeral, but nothing of the Angels that carried his soul to heaven; he carried nothing of all that he had with him, but only the prickles of an evil conscience, now he leaveth all his pomp behind him. R. Solomon observeth, that David sometimes is called David the King, and David King of Israel, but when the Scripture speaketh of his death, he is called but David, the days of David drew ne'er that he should die, 1 King. 2.1. so vers. 10. David slept with his fathers and was buried. All external glory and worldly pomp leaveth a man in his death. How to make use of Parables. Arguments drawn from the less to the more. To make use of Parables, we are to consider how the spirit of God in a Parable draweth an argument from the less to the more, as if the unjust judge because of the importunity of the widow granted her request, how much more will God grant the earnest petitions of his children? so the man instantly seeking bread from his neighbour: the end of these Parables, is to teach us perseverance only, and no other thing to be gathered out of them. Secondly, the unjust Steward is commended for providing for himself, here we are to follow him in the Parable for his foresight, and not for his deceit, so we commend the Serpent for his craft, but not for his poison. Nothing to be gathered besides the scope of the Parable. Thirdly, nothing is to be gathered in a Parable besides the scope, and as we look not to every particular colour in the picture, but to the whole picture; so we should not look in a Parable to every particular circumstance in it, but to the general scope; example, the rich Glutton lift up his eyes and saw Lazarus in heaven, therefore the damned in hell do see the glorified in heaven; False Collections from this Parable. a false collection, and it is beside the intention of the Parable; so the rich Glutton prayed to Abraham; therefore we may pray to the Saints departed; or that there is water in heaven to quench the thirst of the damned; or that the souls departed have fingers or eyes or tongues; or that the damned desire that their brethren come not to those torments, all false collections; but if they should gather, that the children of God are in great joy, and the damned in great pain, that were pertinent; Secondly, What may be gathered from this Parable. that there is no redemption out of hell; thirdly, that there is no refreshment to the wicked in hell; fourthly, that the desires of the wicked shall not be granted to them; fifthly, that those who will not be instructed by the Word here, will not believe although one should come from the dead to them; and lastly, that the Word of God, Moses, and the Prophets, are the only means to beget faith in us here. Thus fare we may stretch the Parable, and then we shall bring a good sense out of it, but if we stretch it farther, than we shall bring a wrong sense out of it, the wring of the nose bringeth forth blood, Prov. 30.33. How the wicked may be enlightened by the Preaching of the Gospel, and yet become worse after they be illuminated. MAT. 12.43 When the unclean spirit is gone out of a man, he walketh through dry places seeking rest, and findeth none, than he saith, I will return unto mine house, etc. CHRIST having taught long amongst the jews, and illuminated their minds by working sundry miracles amongst them, and casting out Devils; The scope of the Parable. but having wrought no sanctification amongst them, he bringeth this Parable of a man dispossessed of a Devil, and being cast out, finding the house empty and trimmed, returneth with seven spirits worse than himself. The parts of it. There is the Parable here, and the application of the Parable; the Parable is set down at large, and the application in few words, even so shall it also be with this wicked generation. The Parable itself hath three parts, first, possession; secondly, dispossession; and thirdly, repossession. Possession in these words, when the evil spirit is gone out of a man: which implieth, that he must first have possession before he be cast out: secondly, dispossession, and when he is dispossessed, he wandreth in dry places and findeth no rest until he return; and thirdly, repossession, he goeth and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there, and the last state of that man is worse than the first. When the unclean spirit is cast out.] He is an unclean spirit; first, in the manner of his apparition; secondly, in the manner of his revelation; and thirdly, in the manner of his operation. First, in the manner of his apparition, Satan unclean in the manner of his apparition. he appeareth in the likeness of a Goat, a stinking and a vile creature, therefore the Lord saith, They shall no more offer their sacrifices to Devils, Deut. 17.7. In the Original it is [Leshegnirim] to the hairy ones; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are called the hairy ones, because they have appeared in the likeness of Satyrs or wild Goats. Secondly, In his revelation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Devil is an unclean spirit in the manner of his revelation, thou shalt not suffer [Obh] a Witch to line, Exod. 22.18. Obh is called a Bottle or a Bladder, the Witches are so called, because Satan gave his answers out of their bellies, and out of the secret passages of nature, and for this they were called by the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirdly, In his operation. he is an unclean spirit in the manner of his operation, where ever he lodgeth he defileth that soul and that body, therefore the Scriptures call such sometimes dogs and swine, Revel. 22.15. and the filthiest beasts that are; but the holy Spirit is most comely in the manner of his apparition, in his revelation, and operation. First, in the manner of his apparition, when he appeared it was either in the likeness of a man or a Dove, How the Holy Ghost appeared. or in the likeness of fiery tongues; but he never appeared in the likeness of any filthy beast. Again, in the manner of his revelation; he revealed himself to his Prophets in a most comely manner when he spoke in them, he spoke not out of the secret parts of nature, they did not foam at the mouth as those who were blasted by the Devil, but the holy Ghost sanctified their tongues, and in great modesty and comeliness they spoke the truth. Thirdly, in the manner of his operation he is most holy, for where ever he lodgeth, he sanctifieth and purifieth that soul and body, therefore he is compared in the Scriptures to water and to fire, and to the Fuller's soap, Psal. 51.7. Wash me and I shall be whiter than the snow: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original it is [Tecabbeseni] play the Fuller upon me. We may know then whether we be possessed by Satan or not, if we delight in filthiness or uncleanness, for uncleanness is the unseparable effect of the unclean spirit: a man may be overtaken by Satan sometimes, and Satan may in part pollute him, but he delighteth not in it; The godly delight not in sin. but if he delight to wallow in that sin, and make no resistance to Satan, than he is certainly the habitation of Satan; when one offered violence to a woman under the Law, Deut. 22.27. if she cried out, she was not to die the death; but if she held her peace, and consented to that villainy, she was to die the death: So when Satan cometh to pollute the soul and defile the body, if he cry out with Paul, O wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24. than we are not to die; but if we hold our peace, & delight in Satan's temptations which pollute the soul and the body, than we are to die. Is cast out of a man.] There is no creature in which Satan delighteth to lodge, Satan's delight is to lodge only in man. but only in man; when he entered into other creatures, it was but only to deceive man, as when he entered into the Serpent, it was for this end, to deceive Eva; he cared not for the Serpent itself: so when he entered into the Gergesites swine, it was not for the swine that he cared, but only that he might draw the hearts of the Gergesites from Christ by drowning of their swine; and the reason wherefore he delighteth to dwell in no other creature but man, is, because there is no visible creature that can commit sin but man, where there is not a Law, there is no transgression, for sin is the transgression of the Law, Rom. 4.15. but no Law is given to any visible creature but only to man. This should be a great motive to humble man, A motive to humility. when he seethe such a great change, that he who was the Temple of the holy Ghost, should now become a cage for unclean spirits, and to make the house of God a den of thiefs, Mat. 21.13. Was not this a great change, when a man's house in which he dwelled was made a dunghill? Ezra 6.11. But this is a fare greater change when man who should be the Temple of the holy Ghost, is made a receptacle for unclean Devils; it was a great change in Naomi, when her beauty was changed into bitterness; and when the Nazarites that were whiter than the snow, became black like the coal, Lament. 4.8. and when Nabuchadnezzar, who was a mighty King became a beast, Dan. 4.33. but those changes were nothing to this change, when man who was the Temple of the holy Ghost, should become the cage of unclean Devils. When the unclean spirit is gone out of a man. Whether did Satan go out willingly here, Quest. or was he cast out by force? He was cast out by force here, Answ. he goeth not out willingly but by collusion, this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Satan goeth not out willingly. by force to cast him out, Satan doth not cast out Satan; but when the Lord casteth him out by his power, than he is cast out by force. Whether is this gift in the Church now or not, Quest. to cast out Satan? Answ. This extraordinary gift to compel Satan to go out of a man, is not in the Church now, we have prayer and fasting now, desiring the Lord to cast him out, Mat. 17.21. but to charge him to go out, or to conjure him, the Church hath no such power; Not lawful to use the sign when the thing signified is not. to use the sign when the thing signified is not, this is a great abuse, if the high Priest under the Law should have put in two counterfeit stones in the breastplate, when there was neither Urim nor Thummim, and promised by them, to have the Lord to answer him, had not this been a delusion, so for men now to use the words of authority, to charge Satan to go out, when this power is not in the Church, this is but a delusion; the Church hath power now by excommunication to give over wicked men into the hands of Satan, but yet they become not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, really possessed, as it was in the Primitive Church. So the Church now hath power to pray to God for the delivery of the party, but they have not power with authority to charge the unclean spirit; the Church in her infancy had some extraordinary gifts which are now ceased, as to speak tongues, to cure the sick, to cast out Devils, and to kill, as Peter did Ananias and Saphira, Act. 5.5. to strike blind, as Paul did Elymas the sorcerer, Act. 13.11. God never withdraws from hi● Church gifts which are simply good. Those gifts which are the best gifts God never withdraweth them from his Church altogether; but other gifts which are not simply the best gifts, he withdraweth them; example, to speak divers Languages was a gift profitable for the planting of the Church at the first, but yet it was not simply necessary; Paul said, he had rather speak five words in a known tongue, than ten thousand words in an unknown tongue, 1 Cor. 14.19. Those gifts which are most excellent and simply necessary in the Church, he taketh not away, I show unto you a more excellent way, 1 Cor. 12.31. And the Lord hath turned these gifts into more excellent gifts, joh. 14.12. He that believeth in me, the works that I do, shall he do also, and greater works than these shall he do. When Christ was here bodily present with his Disciples, his bodily presence was not so comfortable to them as his spiritual presence, so when he was present by miracles, signs, and wonders in the Primitive Church, this was but a bodily presence in respect of his spiritual presence with us now; when the LORD wrought these miracles then, it was either to convict the Infidels, or to strengthen the faith of the weak ones, these miracles were signs, not to them that believe, Why miracles were wrought. but to them that believe not. 1 Cor. 14.22. When Paul healed the father of Publius the Consul, of a Fever, he healed him by a miracle, and made him presently to arise, Act. 28.8. but he healed not Timothy that way, but seemeth rather to play the Physician to him, bidding him drink no longer water but wine, 1 Tim. 5.23. What was the reason of this? Timothy believed, therefore he needed not a miracle; but the father of Publius believed not, he was an Infidel as yet, and therefore a miracle was more necessary for him. He walketh through dry places.] That is, he counteth all other places but deserts in respect of his former habitation. Seeking rest and findeth none.] Satan hath three places; Three places of Satan. first, his place of pleasure; secondly, his place of wand'ring; and thirdly, his place of torment; his place of pleasure is an unclean soul, in which he delighteth to wallow: his place of wand'ring is, when he goeth about compassing the earth too & fro, seeking whom he may devout; and his place of torment is hell. Satan is tormented now when he is in his place of pleasure, and in his place of wand'ring, but his full torment is not come, Art thou come hither to torment us before the time, Mat. 8.29. The child of God hath three places. So the child of God hath three places; his place of pleasure, as Psal. 84.1. How amiable are thy Tabernacles O Lord of Hosts, my soul longeth, yea even fainteth for the Courts of the Lord: so he hath his place of grief, Woe is me, that I sojourn in Mesech, that I dwell in the Tents of Kedar, Psal. 120.5. and he hath his place of joy in the Heavens. The spirits have their rest. And findeth none.] Spirits have their rest, they are not like quicksilver which hath principium motus in se, sed non quietis, but they have principium motus & quietis, the soul resteth when it is delighted, as the body resteth when it lieth or sitteth. Satan's rest is sin, but this is a restless rest, the true rest of the soul is God only, When the soul resteth. therefore David said, return my soul to thy rest, Psal. 116.7. When the soul is not set upon God the right object, Simile. than it is extra centrum; and as the Needle of the Compass trembleth always until it stand to the North-Pole, so the soul hath no rest until it be set upon the right object God himself. The rich man said, soul take thy rest, when he had his Barns full, Luk. 12 9 But riches cannot bring rest to the soul, for the more that a covetous man hath, the more he coveteth; an example of this we see in gold-thirty Babel, Esa. 14.4. the more they had, the more they coveted: the souls of the wicked are in a sling, 1 Sam. 25. a stone in a sling is violently tossed about, so are their souls, and they shall get no rest day nor night, Rev. 14.11. So David compareth the wicked to a wheel which always turneth about, Psal. 83.13. and to a drunken man that lieth upon the top of a Mast, How to find true rest. Prov. 23.24. If thou wouldst have true rest to thy soul, disburden it of sin; Look how the poor ship was tossed, so long as jonas was in her, but when he was thrown into the Sea, the storm was calmed: so cast out sin, and then thou mayest have rest. When a man entertaineth his sin, he is like a man that is sick on the Sea, he runneth from this place to that place to seek rest, but all in vain, because he hath the sickness within himself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel sapius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per antiphra sin quasi illocalis, infinitus, qui nullo loco capitur, sed omnibus rebus locum dat. God is called by the Hebrews [Makom] locus, because he containeth all things, and is contained of none; every thing is kept in its own place, God is the place for the soul to rest in: the Philosophers say, Bonum ex integra causa consistit, malum ex quolibet defectu, Goodness cannot consist without the integrity of all the parts, but evil is a defect of any of them, that a man be in good health, it is necessary that every humour keep his just temper and proportion, but to make a man sick, it is enough that one humour only be distempered: the rest of the soul is GOD, who is all goodness, but any grief will disquiet the soul; the soul is a disturbed thing, therefore we must admire his power who can settle it: when Christ calmed the wind and the Sea, they said, Who is he that both Sea and winds obey? so we may say, when God calmeth the soul, and putteth it to its rest; Why Satan can have no rest. who is this that the unsettled soul doth obey? Satan being so fare from God, who is the place of rest, he cannot find rest. Then he saith, Quest. I will return unto my house from whence I came out. How can Satan return to that place out of which he hath been cast? Satan is cast out two ways, Answ. either partially or totally: Partially he is cast out by illumination, totally by sanctification; this partial casting out of Satan, A twofold casting out of Satan. is wrought sundry ways; first, by civil education, as Nero was very meek the first five years of his Reign, because he was brought up under Seneca a good Master, so julian so long as he was a Reader in the Church, Satan was cast out of him partially; and sometimes by the constitution of the body, Wicked men how restrained from sin. as some abstain from some sins, because of the constitution of their bodies, as they abstain from drink, because they have a weak brain; and sometimes by shame; and sometimes by the restraining power of God; but it is easy for Satan to enter in again when he hath but such bars to hold him out; but where there is a total sanctification, he cannot enter in again there. Now when we call it a total sanctification, it is meant total here in parts, but not in degrees, that is, there is no faculty in the soul, but there is grace in it as well as there is sin, and therefore Satan cannot enter there again. Unto mine house from whence I came. Satan desires to go back into his ancient habitation. No place can content him so well as his former habitation, wherein he hath dwelled a long time, and he glorieth more to repossess himself in his former habitations, than to purchase new places. When Satan was dispossessed out of the people of the jews in the Wilderness by the doctrine of Miracles which Moses wrought, he sought to be repossessed again; first, by Idolatry; secondly, by Whoredom with the daughters of Moab, and by rebellion: so when he was dispossessed out of the Christian Churches in the East, first, he sought to be repossessed again by schisms and heresies, but especially by Arrianisme, than he fully repossessed himself again by Mahomet. How to keep us free from Satan, that he enter not again. If thou be free from Satan's possession, look not back again as Lot's wife did; Satan is like a Raven, when he is driven from a dead carcase, he fleeth but a little from it, and is ready to return to it again; Simile. when a man cometh out of a , the Physicians prescribe to him then, that he look well to himself, for he is ready to catch cold, because his pores are open; so when Satan is cast out, a man hath need then to be very vigilant, that Satan surprise him not again, For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour jesus Christ, they are again entangled, and overcome, the latter end is worse with them than the beginning, 2 Pet 2.20. And when he is come, he findeth it empty, swept, and garnished. This house was swept and hung, but it was not well furnished within. Observe that God never cometh to the soul with a privation, but as he taketh away sin, God cometh never with an empty hand. so he putteth in grace, pull up the thorns, and then sow the wheat, jere. 4.3. Cease to do evil, and then learn to do good, Esay 1. The Lord liketh not this privative Divinity, Curse ye Meroz, because they came not to the help of the Lord, judg. 5.23. So when I was an hungered, ye gave me no meat at all. Mat. 25.42. Many men do content themselves with this, they will do their enemy no harm, they will have no meddling with him, but this is the sweeping of the house only, but they come not to the positive part, I will do him good, and therefore Satan may get entrance again. Then goeth he, and taketh seven other spirits with him more wicked than himself. Here the question may be moved, Whether some Devils be worse than others? whether some Devils be worse than others? It may seem there are, because Beelzebub their Prince he is worst, go to the hels prepared for the Devil and his Angels, Mat. 25.41. And as amongst the good Angels, some are Powers, Dominions, and some Thrones; so it seemeth that amongst the wicked Angels, there are some more wicked than others, they are not then called worse spirits, because they are more in number only, but they are worse, because they are more malicious; they are all bad spirits, but some exceed others in malice and wickedness; many men do mistake Satan and his Angels, they think that some of them are spirits which do no harm, but they are all sworn enemies to man's salvation, therefore Satan is called the red Dragon, the red Dragon delighteth not only to kill men for hunger, but also for sport to kill them; what can we look for then of those infernal spirits of destruction? And the last end of that man is worse than the first. The end of the wicked is worse than their beginning three ways. His last end is worse than his beginning in three respects; first, in respect of God; secondly, in respect of himself; thirdly, in respect of Satan. First, in respect of God, who justly punisheth him this wise, by giving him up unto a reprobate sense, because he loved not the truth: secondly, his last end is worse in respect of himself, because he is died over again with sin; those sins in the Scripture are called Scarlet sins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scarlet is called Shani or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is twice died. So men when they fall back, they are died anew again, and as recidivatio in morbis est periculosa, so is the falling into sin anew again. So it is worse in respect of himself, because after that a man is illuminated, he is more ready to become profane, Simile. if he be not sanctified: Take water and heat it, and set it in the air, it will freeze sooner than cold water; So if a man be illuminated, and have some taste of sanctification, and then fall back again, he is in a worse case than he was in before. Thirdly, he is worse in respect of Satan, for when Satan catcheth him again, he maketh him twice more the child of hell. A jailer hath a prisoner fettered by the hands, neck, and feet, the prisoner beggeth of him, that he would release him, he releaseth him all to the foot, he slippeth his foot out of the fetters and escapeth; if the jailer catch him again, he layeth a double weight upon him, and fettereth him twice as sure as he was before; so when a sinner seemeth to escape from Satan, being enlightened and in some show sanctified, it he fall back again, he bringeth seven worse spirits with him. The application of the Parable is, The application of the Parable. Even so shall it be also unto this wicked Generation. As if Christ should say, when I came amongst you, ye were in darkness, but by my ministry ye have been illuminated, but maliciously now ye impugn this truth, and ye are possessed with seven worse spirits than before, therefore your end must be worse than your beginning. FINIS. ¶ An Addition. Pag. 122. line 11. TO raise up seed to the brother, that is, to the eldest brother, Deut. 25.5. If brethren dwell together, and one of them die, that is, if the first or eldest die and have no seed, than his second brother was bound to raise up seed to him if he were not married; for the Law speaketh of brethren dwelling together, and not married or forisfamiliate: an example of this we have in Er and Onan, Gen. 38. Secondly, if he had no brethren, than his nearest Kinsman was bound to perform this duty to him, if he had not been married. But it seemeth that this duty is required of N. Rut. 4. Object. although he had children, for he saith, than I should mar mine own inheritance. It is only required of him here to redeem the inheritance, but not to marry his Cousin's wife; Answ. this was only stare super nomen defuncti, that is, to make his child to be reputed as the child of the dead, and so the child should not be counted his son, but the son of Chilion; thus his inheritance should have been marred, and his name razed out, and this made N. to refuse, but if the Cousin were not married, than he was bound to marry the wife of his Kinsman. Erratum. Page 166. line 13. Deal not. EXERCITATIONS DIVINE. Containing divers Questions and Solutions for the right understanding of the Scriptures. Proving the necessity, majesty, integrity, perspicuity, and sense thereof. As also showing the singular prerogatives wherewith the Lord endued those whom he appointed to be the penmen of them. Together with the excellency and use of Divinity above all humane Sciences. All which are cleared out of the Hebrew, and Greek, the two original languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack Copies, and with the Greek Interpreters, and vulgar Latin translation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viatici parum, & via longinqua est. By john Weemse, of Lathocker in Scotland, Preacher of Christ's Gospel. LONDON, Printed by T. Cotes for john Bellamy, and are to be sold at his shop at the sign of the three Golden Lions in Cornhill, near the Royal Exchange. 1632. TO The Right Honourable, Sr. Thomas Coventrie Knight, Lord Coventrie, Baron of Alesborough, Lord Keeper of his Majesty's Great Seal of ENGLAND. Most Honourable and my very good Lord, JOB the wisest and the richest Prince in the East, job. 28.7. searching where wisdom might be found, he could not find the place thereof; He could not find it in the land of the living; the depth saith, it is not with me; and the Sea saith, it is not with me; the Vulture's eye hath not seen it for all his sharp sight; and for the worth of it, it cannot be gotten for Gold, neither can Silver be weighed for the price thereof; then he subjoineth, God understandeth the way thereof, and he knoweth the place thereof: for he looketh to the ends of the earth, and seethe under the whole heaven. The wisdom which Job speaketh of here, is God's secret wisdom in his works of nature, which none of the world, although they were as sharp sighted as the Eagle, can understand. Now if man be so ignorant in Gods woTkes of nature, much more is he in the works of grace; and he may say as Agur said, when he considered Jthiel and Vcal (jesus Christ the wisdom of the Father) surely I am more brutish than any man, Pro. 30.2. and have not the understanding of a man. David when he looked upon the heavens, Psal. 19.1. the works of God's hands, he said; The heavens declare the glory of God, and the firmament showeth his handy work: then he telleth how they declare his glory and what sort of Preachers they be, The universality of their preaching, their line is gone out through all the earth even, to the ends of the world; Then their diligence in preaching, both day and night; Lastly, how plainly they preach, n all languages. Yet this their preaching is but an indistinct fort of preaching in respect of the preaching of the Gospel. We may see some of his wisdom in the heavens which are his handy work: but nothing of the hid treasure and riches hid up in jesus Christ, can we learn by this preaching. But Paul speaking of the preaching of the Gospel by the Apostles, saith, their sound went out into all the earth, and their words into the ends of the world; Rom. 10.18. he changeth their line into their sound. There is a great difference betwixt these two sorts of preaching, a naughty person winketh with his eyes, he speaketh with his feet, and teacheth with his fingers, Pro. 6.13. but he speaketh more distinctly with his tongue: So the Lord preacheth indistinctly (as it were) by his work; but by the sound of his Gospel, he preacheth clearly and plainly. Where shall we find these treasures of grace and hid wisdom? this treasure is to be found in his Law; therefore the jews call it desiderium mundi, and it is more to be desired, than Gold yea then most fine Gold. Psal. 19.10. The Angels themselves with stretched out necks, desire to look into this mystery; even as the Cherubims with stretched out necks looked down to the propitiatory. 1 Pet 1.12. If the Angels have such a desire to behold this wisdom, much more should man have a desire to search into these mysteries: for he took not upon him the nature of Angels, Heb. 2.16. but he took on him the seed of Abraham: Happy is that man that findeth this wisdom, and the man that getteth understanding, this wisdom is only to be found in the Law of the lord Pro. 3.13. I have endeavoured (my Noble Lord) in this treatise to make some small path for the younger sort to this wisdom; And I have abstained from these questions which do more hurt than good to the Church. Plutarch maketh mention of a number of Suitors to one maid, but they fell to such contention amongst themselves, that they did tear her all in pieces: too many disputations in effect do rend the truth, & nimium altercando amittitur veritas: the best way to come by the knowledge of the truth, is, to be conversant in the Text itself, and to be acquainted with the phrase of the holy Ghost speaking in his own language. Let it not seem strange to any, that I seeming a stranger should take this boldness to offer these my labours to your Lordship. I cannot acknowledge such strangeness: for we have one Lord, Ephe. 4.13. one faith, one baptism, one God and Father of us all; We live all under one gracious King, Heb. 13.13. and there is small or no difference in our language: Act. 1. we differ not as the Canaanites and these of Ashdod, ye say sibboleth and we say shibboleth, Matth. 26.73. ye speak the Dialect of Jerusalem, and we the Dialect of Galilee, small or no difference. But the reason wherefore I made choice of your honour, is the good report which I hear of you every where, your name smelleth as the wine of Lebanon, ye have put on righteousness as a garment, ye are eyes to the blind and feet to the lame: Hos. 14.7. the blessing of him that is ready to perish cometh upon you, job 29.14. and you have caused the widow's heart to sing for joy. There were many notable and excellent parts in job, he despised not the counsel of his manservant or of his maid-servant, here was his humility; yet when he sat in judgement, what grace and majesty had he? they gave ear and kept silence at his counsel; the young men saw him and hid themselves, and the aged arose and stood up before him; he was hospitable to the poor, job. 30.1. he did not eat his morsels alone, he was pitiful to the fatherless and to the widow, and he disdained the wicked, that he would not set them with the dogs of his flock: happy is that Land where there are such judges. Another cause which moved me to grace this work with your Lordship's name, is the desire I have, that others may read it the more willingly for their own profit, and even as a fair entry leadeth the beholder to look more particularly upon every part of the building: so the beholder of this work set out under the protection of your honour's virtue, will the more earnestly affect the perusing of the same, in confidence that so much worth as is eminent in your Lordship would hinder any man's boldness to present unto you a trifle. And for conclusion, when Jacob was to send his son Benjamin into Egypt, Gen. 42.14. he prayed that God Almighty would give him favour before the man: So my earnest prayer to God is, that this treatise may first be acceptable to the Church of God, and then unto your Lordship: And so I have obtained that which I desire. The grace of God be with your Lordship, and make that the long continuance in the charge which his Majesty most worthily hath laid upon you, may produce long happiness to this Commonwealth. Your honours in all dutiful submission, john Weemse. A loving advertisement to young Students in Divinity, who desire to come to the knowledge of the holy Scriptures. LOving Brethren; There be three Schools in which young Divines must be exercised; the school of Arts and Sciences, the School of grace, and the School of your vocation. It is a great help and an introduction to Divinity, to be trained up in the first School of Arts and Sciences: Moses was learned in all the wisdom of the Egyptians, Daniel in the learning of the Chaldeans, and Dionysius Areopagita was trained up in Philosophy. Act. 7.22. A certain Scholar amongst the Jews asked one of the R. His Master, Dan. 1.4. whether he might read any of the humane Writers or not? Act. 17.34. he gave him this Answer; you may read them, providing you read them neither day nor night: this was a foolish answer, for the Jews hated all humane learning; therefore they say, maledictus qui aluerit Suem, aut didicerit Sapientiam Graecorum, they call all humane learning the wisdom of the Greeks'. But to shut up this School, and to take away all humane learning from a Divine, were in effect to make him no Divine. The knowledge of all Arts and Sciences is necessary for him, as of Geometry, Arithmetic, Geographie, the knowledge of Physic, but above all the knowledge of the tongues is more necessary for him, because they are Vehicula scientiarum. But here ye must not only study that part of the tongues which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is mere Grammar, as to stand upon Letters, Accents, Pronounciation and such, but ye must go farther to that part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the true meaning of the words, to interpret them out of one language into another, and to understand one Phrase by another: neither should ye stand here, but ye must go further to that part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to censure and discern the true reading from the false as the Masoreth did who excelled in this. In the wars there are three sorts of signs to direct the Soldiers, muta, semivocalias & vocalia: Muta, as the ensigns, Semivocalia, as the trumpets: Vocalia as the words of the Captain: So some signs are Muta, as Arts and Sciences; Semivocalia, as the knowledge of the tongues; and Vocalia, as the meaning of the holy Ghost speaking in the Scriptures. The knowledge of these is most necessary for you who intent to apply your minds to the study of Divinity: for by them ye shall understand the Properties and Phrases of the holy Ghost, the ancient customs of the people of God, and the sweet allusions in the third, which otherways ye shall never be able to understand. And if ye begin to learn these tongues when ye are young, to what great perfection may ye attain unto before ye come to be teachers of others? Cicero maketh mention of Marcus Crassus, Cicero De orators: who walking one day upon the sea shore, saw a boy who had found a boat there, but he having no helps to further him to sail; first he got Oars, than a Mast, raes, sails, and ropes, and then he set to the Sea: so from little beginnings, if ye be willing, ye may attain to a great measure of knowledge, having such helps in this age, which your Fathers never knew, jud. 8: 21 and the glean of Ephraim now, are better than the vintage of Abiezer was then; ye have now many learned and skilful guides. The Jews say, Qui discit a junioribus cui similis est? Edenti uvas acerbas, & bibenti è torculari: at qui discit à Senioribus cui similis? Edenti uvas maturas & bibenti vinum vetus. Ye need not set your teeth on edge with sour Grapes, for now ye have store of ripe Grapes gathered by your old Masters. The sluggard that keepeth his hand in his bosom, and saith, there is a Lion in the way; allegeth that the Jews are but fabulous, Prov. 22.13. and that it is but lost time to read them: but remember that he said well, who said, Malogranatum inveni, corticem abjeci, & quod intus est comedi. Cast away the unprofitable things and make choice of that which is profitable. Others say, they cannot attain to such perfection in these tongues as the Translators have done who have Translated, the Scriptures already: and therefore they will content themselves with their travels; but how shall they know whether they have translated well or not? They must give credit only to the bearer, and if the Trench-man fail them, than they are gone. The Queen of Sheba was much more delighted to hear Solomon himself speak than hear of him by report, 1 King. 10.7. for she said she believed not that which was reported of him; and yet the half was not told her: so brethren, when ye hear an Interpreter speak, scarce the half is told you: but when ye see it in the original tongues, than ye will say; it was true which was spoken, and the wisdom that is in them exceedeth the report which we heard. There is such profundity in the Scriptures, that all the wits of men can never sound the depth of them; 1 King. 4. it fareth with them as it did with the widow's Oil, it lasted as long as the Children brought vessels: so there is much store and plenty in them, that when they have filled the wits and understandings of the best, yet there is enough to be gotten out of them, by those who come after. And here I cannot let pass how much these honourable Patrons are to be respected, who entertain and cherish these professors in the tongues, for without such, knowledge would soon decay. David made a statute in Israel, that they who tarried by the stuff should part alike with those who went to battle. The professors of the tongues are they who keep the stuff, and they should be as well rewarded as they who go to the field and fight in the ministry. 1 Sam. 30.24. I have endeavoured (brethren) according to my mean measure of knowledge to make a little path unto you, to encourage you, and to let you see what profit you may have by this kind of study, and how it may serve you in your ministry, and if ye reap any benefit by it, be thankful to the God of heaven the Father of lights from whom all good things descend, and then to my Noble Patron my Lord Keeper who doth encourage me much to go on in this kind of study. And now when we have made some progress in this first School, and have attained to some measure of knowledge, see that your knowledge turn not like the waters of jordan that run into the dead Sea, but let them be like those waters which come from the Sea and return to the Sea again, let them return to the praise of him who gave them. Eccles. 17. Next when ye are in the School of grace, that ye may understand the Spiritual meaning of the holy Scriptures, acquaint yourselves with prayer. Elias was a man subject to the like passions as we are, jam. 5.17. yet he prayed, and the Heavens were opened and gave rain: so although ye be men, subject to the same passions to which others are subject; yet if ye pray earnestly to the Lord, he will open the heavens, and send down that Spiritual rain upon you, and fit you for the School of your calling. jer. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here ye must be careful to study the Law of the Lord, and to handle it diligently. jeremiah borroweth this speech from those who are trained in the wars, and they are said Tractare bellum, ye must be skilful and trained before ye enter into this calling, Num. 31.27. that being entered in it, ye may begin to turn the key of knowledge to open the Scriptures to your headers, so that ye may have store both of new and old to bring forth when your Lord and Master shall set you over his household to give his servants their meat in due season. And at last he will say unto you, Matth. 25.23: ye have been faithful over a few things, I will make you ruler over many things. Lectio stata juvat, Seneca: varia delecta. Your Loving brother in the Lord, JOHN WEEMSE. The first Table containing the inscriptions of the particular Exercitations in this Book. EXERCITAT. I. Of the excellency of Divinity above all either Sciences and Arts. Pag. 1. EXERCITAT. II. What use reason hath in Divinity. p. 11 EXERCITAT. III. That the end of Divinity here consisteth rather in practice than in contemplation. p. 20 EXERCITAT. FOUR Of Adam's knowledge before the fall. p. 25 EXERCITAT. V How the Law is said to be written in the heart of man after the fall. p. 32 EXERCITAT. VI Of the seven Precepts given to Noah. p. 40 EXERCITAT. VII. Of the diverse ways how God revealed himself extraordinarily to his church. p. 43 EXERCITAT. VIII. Of the necessity of the Word written. p. 61 EXERCITAT. VIIII. Of the singular prerogatives which the secretaries of the holy Ghost had, who wrote the Scriptures. p. 65 EXERCITAT. IX. Arguments proving the Scriptures to be divine. p. 76 EXERCITAT. X. In what language the Scriptures were written. p. 88 EXERCITAT. XI. Of the style of the Scriptures. p. 101 EXERCITAT. XII. That the Hebrew Text is not corrupted. p. 109 EXERCITAT. XIII. That no canonical book is perished. p. 117 EXERCITAT. XIIII. That the points were not originally with the Letters from the beginning. p. 124 EXERCITAT. XV. Of the means which God hath used to make the Scriptures plain unto us, as Of Translation of Scriptures. p. 131 Of the Translation of the Seventy. p. 143 Of the Vulgar Latin translation. p. 152 Of paraphrasing of Scriptures. p. 158 Of interpretation of Scriptures. p. 162 EXERCITAT. XVI. Of the division of the Scriptures. p. 163 EXERCITAT. XVII. Of the division of the Psalms. p. 166 Of the inscriptions of the Psalms. p. 168 EXERCITAT. XVIII. Of the division of the Law in haphtaroth and parashoth. p. 173 EXERCITAT. XIX. Of the sense of the Scriptures. p. 177 The Table of the places of Scripture cleared in this Book, the first number showeth the Chapters, the second the Verse, and the third the Page. Genesis. ca ver. pag. 2 24 161 3 1 138 21 160 4 26 159 9 4 41 12 5 161 22 17 133 31 4 92 32 26 160 32 40 34 30 103 36 24 86 37 7 48 47 25 125 48 7 106 17 4 5 40 3 161 37 Ibid Exod. 1 8 130 3 2 44 4 24 Ibid 10 17 103 11 5 29 10 2 12 2 12 11 134 34 1 13 19 160 16 15 134 17 27 50 21 8 128 24 8 180 9 146 28 30 51 43 89 31 12 113 114 115 33 13 28 Leviticus. 5 1 103 7 27 41 17 7 45 19 23 35 Numbers. 16 30 138 19 20 103 21 14 120 24 3 139 20 11 167 55 55 27 21 45 Deutero. 4 27 103 11 12 2 16 3 2 22 4 103 25 16 161 37 26 134 20 11 80 joshua. 8 12 128 13 22 138 14 15 137 judg. 7 15 162 16 17 70 20 18 54 23 56 1 Sam. 6 6 134 14 19 55 37 54 15 4 161 16 6 69 18 10 74 20 20 182 21 25 103 23 2 54 9 Ibid 12 52 26 12 27 48 28 8 50 2 Sam. 3 29 71 5 33 53 6 6 134 7 12 182 19 Ibid 2 43 27 23 8 137 10 27 1 King. 3 5 62 4 32 120 29 26 33 120 10 18 30 22 31 21 20 55 22 35 103 49 128 2 King. 4 27 68 8 10 128 9 11 73 18 26 92 1 Chron. 3 5 88 11 11 137 13 3 53 36 166 17 2 69 29 29 121 2 Cron. 29 30 167 33 19 122 Ezra. 2 63 59 4 2 128 Nehem. 7 65 59 8 8 124 Esth. 9 32 99 10 2 78 job. 4 6 104 18 140 12 20 101 13 1 47 23 9 160 24 20 29 28 28 22 Psal. 7 12 105 14 10 Ibid 18 42 127 22 12 179 41 13 166 45 1 72 2 32 47 30 166 74 3 103 78 25 2 81 5 93 86 13 138 103 7 28 114 1 39 116 6 138 118 19 169 22 ibid. 25 ibid. 119 9 6 16 169 121 1 ibid. 8 29 137 2 119 Prover. 1 4 138 22 Ibid 4 3 130 13 23 51 16 10 57 19 7 128 23 26 128 25 1 121 31 4 128 29 5 Eccles. 3 4 128 7 22 38 12 12 74 Cant. 4 5 159 Esay. 3 2 138 6 1 47 6 9 184 8 1 79 118 10 8 65 19 103 19 18 8 24 5 39 29 11 89 38 1 55 39 21 107 41 22 79 42 15 11 62 11 186 jere. 10 11 84 15 1 164 19 68 31 15 183 39 128 36 2 73 17 74 39 3 97 40 1 107 47 15 103 51 3 129 Ezek. 3 27 44 12 16 103 13 9 27 28 3 31 33 35 41 Dan. 7 9 46 8 17 47 27 44 5 25 89 Hose. 1 1 75 2 16 37 4 11 113 9 7 71 joel. 2 28 49 jonah. 3 4 55 4 6 135 Mich. 3 6 58 Nahum. 3 8 135 Habak. 2 2 118 Zeph. 3 8 110 Hagg. 1 8 58 2 9 59 Zach. 9 9 186 11 24 103 12 10 113 Matth. 1 1 82 5 97 2 23 165 5 4 136 29 179 6 23 117 7 1 179 12 33 16 31 25 136 10 16 138 11 11 103 13 25 139 19 24 96 21 41 38 22 37 31 40 165 26 26 180 30 170 39 103 27 46 123 Mark. 5 4 134 14 3 139 16 5 46 Luk. 10 11 167 11 7 161 13 36 179 18 12 176 john. 1 5 99 9 39 18 44 29 103 3 12 88 7 37 174 8 17 110 9 24 186 10 1 100 35 83 13 18 186 17 3 21 19 39 183 20 28 4 Act. 2 4 70 3 16 26 24 164 6 9 138 7 27 27 8 32 137 9 2 96 13 8 132 15 162 15 21 42 16 10 162 19 9 139 23 136 21 4 69 Rom. 9 21 103 12 20 179 14 23 37 1 Cor. 8 9 183 13 1 2 14 11 131 2 Cor. 7 8 69 8 15 188 10 10 110 Gala. 1 12 65 2 14 70 3 10 134 6 6 21 Ephes. 1 4 79 3 8 8 26 20 8 5 13 56 Philip. 2 25 136 Colos. 2 16 174 1 Thess. 2 13 76 4 4 103 1 Timot. 5 23 9 2 Timot. 1 15 168 4 20 67 Heb. 7 2 90 17 16 10 28 60 11 22 116 12 21 44 james. 4 6 83 9 4 135 2 Pet. 1 19 67 21 68 5 3 137 1 joh. 2 16 13 jud. 9 96 Revel. 1 14 49 15 3 172 18 3 104 22 1 3 A Table of the chief Hebrew words explained in this Book. א 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27 ב ב 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 161 נ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 ח 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonst. 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locate 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 171 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 ז 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 ח 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. י י minima litera 116 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 ζ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 167 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 148 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 130 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 164 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 נ נ 170 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 164 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ס 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 ע 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. ם 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 156 A Table of the Greek words expounded in this Book. α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ζ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 θ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ι 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 χ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ζ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 An alphabetical Table of the principal distinctions, and chief matters contained in this Book A Action of the will twofold 20. action of the mind twofold 84. Adam his knowledge before his fall 25 the measure of his knowledge, 26 he gave fit names to all the creaturis, 30. Adam compared with the most excellent men, 28.29, Analogy of faith twofold, 179. Angels appeared in the likeness of men but not of women, 45. they appeared more glorious than a man ibid. what Angel stirred the pool 60. Apostles considered two ways 70. they are set in order before the Prophets 82. Arabic translation addeth postscripts to the Evangelists 150. the error of the Arabic postscrips: Aristophanes' keeper of Ptolomens library in Egypt 144. Ark not always with urim and thummin, 54 they turned their faces to the ark when they asked counsel, ibid. it was not in the second temple, 59 they sang psalms when it was carried to the temple, 168. 169. Assurance twofold 14. B Beginning of things twofold 79. Book signifieth a relation by word or writ, 120 no canonical book lost, 117 no book in the scripture wanteth any essential part, 118 books necessary for the church, albeit lost, yet they were found or written again ibid. Blood not to be eaten, a precept given to No●h 41. how this precept is to be understood, ibid., why the apostles forbidden to eat it 42. Breastplate, distinguished from Urim & Thummim, 51. the letters made not up the answer ibid. the form of it 52. C Canaan a land blessed of god 2. Chapters and verses not cited by the ancient father's 176. at the first called titles, and the verses were called chapters ibid. Characters in which the scriptures were written first 88 the Samaritan Character, and why so called ibid. why Esdras changed the character 89. divers characters 91. Christ useth the help of reason against the Sadduces 16. he excelled Adam in all things 32. the true Solomon 174. the end of the law & the prophets ibid. Church compared to Canaan 2. taught by tradition 4. how the pillar of truth 84 not the last resolution of our faith 62. her estate considered three ways 61. Conscience what 35. a twofold act of the conscience ibid. it is called a painted thing in the Syriack 36. the divers sorts of conscience 36, 37. the good conscience not made up by the light of nature since the fall 37. when the bad conscience accuseth 38. how the bad conscience bindeth a man, and how long 39 the conscience gods herald 38. Conclusions drawn from the first and second principles how they differ 35. conclusions of practice drawn from practical principles 21. D David came nearest to Adam in prudency 31. he wrote two books of the psalms and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid. Defect threefold 117. Divinity compared to manna 1, the excellency of it above all sciences and arts 1, 2. compared with Metaphysics 6. with the mathematics and physics ibid. with the lawyer and the physician ibid. with moral philosophy ibid., and 7. with grammar and rhetoric 8. it rectifieth all other sciences 9 Doughty of Egypt called the bread of the poor 2. Dreams whether more excellent than visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreams 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god understood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over again which were written before the captivity but only set them in order 119. F Faith the daughter of divinity 5. the farther it goeth from sense and reason, the more distinct & less universal 4. how faith, sense and reason apprehend things 3. the articles of faith taken generally or specially 63. Fast of the jews for the translation of the bible in greek 146. Feast of tabernacles the last day the greatest 174. that day the jews read three parashoth ibid. Solomon blessed the people that day ibid. Christ the true Solomon taught the people that great day of the feast ibid. G Gate of knowledge four fold 26. Generation three fold 15. God appeared immediately or mediately by an angel 45. he appeared in the likeness of an old man 26. the name god put to express any great thing 27. H Haphtorah the original of it mistaken 157. Hebrew tongue the original 92. the dialects of it 93. many words in the Hebrew have a contrary signification 103. Hedge fourfold 129. Hellenismes and grecismes how they differ 104 Heretics labour to ground their heresies on the scripture I jews oriental and occidental 109. faithful keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing jews' concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmity ibid. john why called a divine 75. he saw Christ three ways 43: joseph came nearest to Adam in economy 31. joseph put for the whole jews' 93. Instruments of music the Israelites kept them in captivity, 119. Interpretation the necesseitie of it, 162. words unknown to the jews in the old testament interpreted, 132. justin martyr of a philosopher became a divine, 7 he standeth for the translation of the seventy, 143. K King wrote a copy of the law, 118. Knowledge of the prophets kept by reading, 66. Korahs' posterity died not with him, 176. they wrote some of the psalms, ibid. L Language original, the Hebrew, 89, 90. Languages that have affinity with the Hebrew, 93. and know in what language any book is written, 99 Latin words made Greek, Latin translation, vide translation. Law or physic, whether more excellent, 8. Moses law divided in three parts, 164. in fifty two sections, 175. read once in the year by the jews, ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations, 39 the breach of the law of nature worse than of the law of nations, ibid. the law perpetual where the reason of it is perpetual, 41. M Manna the bread of angels, 2. it resembleth divinity, ibid. Mary and Martha resemble the natural and spiritual life. Moses came nearest to Adam's knowledge of gods attributes, 28. N Names fitted to the creatures at the beginning, 30. names given to creatures at the beginning which are not ●ound now in the scriptures, ibid. many names in the scripture which are not Hebrew names, 97. proper names of the Chaldeans, Persians and Assyrians, 98. Nathan wrote until the death of Solomon, 121. O Obscurity three fold, 80. Order four fold, 82. order of the Evangelists, 83. P Paraphrase what, 158. Paraphrases of the jews, how many, 159. Blasphemous to be detested, ibid. ridiculous to be rejected, 160. paraphrases clearing the Text are to be admitted, 161. Parashah mistaken, 174. division in parashoth most ancient, 145. parashoth divided three ways, 173 how they distinguished the parashoth, ibid. divided according to these who read them, 176. Points not from the beginning 124. the Samaritan Copy hath not the Points, ibid. they were not with the letters in the days of the Seventy, ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid. they are sometimes put in the text and the letters in the margin 128. points ommitted in some words 129. Present a thing present four ways 181 Christ how present in the Sacrament. Priest asked counsel for the people 54 wherein he might err 57 Prophets understood what they prophesied 47. their prophecies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophecy by habit, 67. they erred not writing the scriptures, 68 assisted by the spirit three ways, 72. difference betwixt them and other prophets, 68 betwixt them and the Sibyls, 73. they were the mouth of god 68 they are called the men of the spirit, 71. the lord spoke in them, 57 they wrote not with pain and study, 74. some things written by them not as they were prophets, 120. why called the first prophets, 164. why the latter, ibid. the small prophets cited as one, 165. Prophesy how long it endured, 55: bestowed anew again, ibid. some prophecies not written. 122. Psalms divided in five books, 166. psalms written historically or prophetically, 167. the authors of them, 166. their inscriptions in general, 168 in particular, ibid. some inscriptions are Notes of music, 170. some instruments of music, ibid. the divers times when they were sung, ibid. divided according to their subject, ibid. some alphabetical, 171. psalms of degrees, 169. the five last psalms begin and end with halleluiah. 172. Ptolomeus procured not the translation of the Seventy, 144. his life, 146. R Reading the marginal and line reading, 127. marginal and line reading both put in the Text by interpreters, 128. divers readings make not up divers senses. Reason not a judge in matter divine, not to be secluded from divinity, ib. she must not transcend her limits. 14. Revelation two fold, 49. how god revealed himself to his church, 44. S Solomon compared with Adam 28. he was a holy man, 72. his writings not profitable, for the whole Church, perished, 121. Samaritan edition not the original, 112. it differeth as much from the original as the Seventy, ibid. it addeth and diminisheth from the original Text, 113. the writing of it in many parts Kabbalisticall, 114. 115 116. Sciences, the birth of reason, 3. Sciences fourfold, ibid. Scriptures approved by God's outward and inward testimony, 76. reasons proving them to be divine, 87. they are clearly set down, 80. they cohere well 104. the agreement of them, 81. not written to satisfy men's curiosity, 87 somethings in them borrowed from the heathen history, 96. some things from the jewish history, ibid. Scriptures to be interpreted, 162. their division 64. they were not divided in Chapters at the first, 175. divided in Haphtaroth and parashoth by the jews, ibid. of their sense 177. but one literal sense 178. how to find out the literal sense, 179. Seventy who and why so called, 143. T Text the meaning of it known by the antecedent and consequent, 130. threefold corruption 111. Translation what 131. the translation of the Seventy 142. what a translator should observe, 132. 133. 134. vulgar Latin translation 153. by whom finished, ibid. V Verity threefold 16. Vision twofold, 45. fourfold, 57 Vrim and Thummim what 51. what sort of revelation by them ibid. how the Lord taught the Priest by them, 53. they asked counsel by them in weighty matters, 55. they were not in the second Temple, 59 W Word why God would have it written 62 the certainty of it ibid. considered two ways, 61. World compared to Egypt, Y Year twofold, 175. the Law read once in the year, ibid. EXERCITATIONS DIVINE. The first Book, containing divers Questions for the understanding of the Scriptures in general. Exercitat. Divine. 1. Of the excellency of DIVINITY, above all other Sciences. 2 TIMOT. 3.16. All Scripture is given by inspiration of God, etc. HVmane Sciences and Arts, Humane Sciences and Arts compared to the dough brought out of Egypt, and Divinity to Manna. have been fitly compared to the dough which the Israelites brought out of Egypt, Exod. 12.34. which they fed upon until they got Manna: This dough was prepared by much labour; by ploughing, by sowing, by reaping, by grinding, kneading, and baking: So humane Sciences which are the birth of reason, are bred below here: but Divinity is like unto Manna which was prepared or ready to their hand; they neither ploughed for it, neither did sow it, nor reaped it. So Divinity is prepared in heaven, and sent down to teach the Church here below. The dough which they brought out of Egypt, The dough the bread of the poor. Deut. 16.3. is called, panis pauperum, the poors bread; it is called the poors bread, because the poor in their necessity could not be at leisure to ferment it, and it had not so pleasant a relish; therefore it is called the poors bread: Manna the bread of Angels. but Manna is called the bread of Angels, Psal. 78.25. It is called the bread of Angels, because it was brought down by their ministry; and it was so pleasant in taste, that if the Angels had eaten bread, it might have served them: So 1 Cor. 13.1. If I speak with the tongue of Angels, that is, if the Angels had tongues to speak with: And as fare as Manna surpassed the poors bread, as fare and farther doth Divinity surpass humane Sciences and Arts. The world compared to Egypt, and the Church to Canaan. Again, the world hath been well compared to Egypt, and the Church to Canaan: Egypt was a Land that was watered with the feet of men, Deut. 11, 10. It was said to be watered with the feet of men, Egypt watered with the feet of men. as a garden, because they carried water on foot out of Nilus, and watered their Land with it: Canaan a land blessed of God. but Canaan was a Land blessed of God, and his eyes were upon it from the beginning of the year to the end, Deut. 11.12. It was a land of hills and valleys, and drinketh water of the rain of heaven. The world is but watered with humane Sciences and Arts, which are drawn out of the troubled reason of man like Nilus: but the Church is watered with these celestial graces which come from above. A comparison betwixt Divinity, and all other Sciences and Arts in general. Now that we may see the excellency of Divinity above all other Sciences and Arts, let us observe wherein they differ in general, and then let us make a particular comparison betwixt Divinity & other Sciences and Arts. Differ. 1 First, they differ origine, in the original: humane Sciences and Arts proceed from God as he is God and general ruler of the world, but Divinity proceeded from the Father by the Son to the Church, Revel. 22.1. And he shown me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb: but these humane Sciences and Arts, although they proceed from God, yet they proceed not from God and the Lamb like a crystal river. Differ. 2 Secondly, these humane Sciences and Arts, are but humano-divinae, they are but the brood of reason, which proceedeth from God enlightening every man that cometh into the world, Scientia hunano-divina Scientia humana. Scientia diabolica. Scientia divino-divina john 1.9. Some again are humane and the birth of corrupt man only, as Sophistry: And thirdly, some be Diabolicae, as necromancy and witchcraft: But Divinity is Divino-divina, that is, it is originally from God and immediately. Differ. 3 And if we shall compare Faith the daughter of Divinity, A comparison betwixt sense, reason, & faith. with Reason the mother of all other Sciences and Arts, we shall see how fare Divinity excelleth all other Sciences and Arts. There are in man, sense, reason, and faith; and as fare as reason surpasseth sense, much farther doth faith surpass reason; and by consequent Divinity surpasseth all other Sciences. Reason differeth much from sense, How sense, reason, and faith apprehend things. for sense the farther that the object is from it, it is magis universale & magis confusum, it is the more universal and more confused; and the nearer that the object comes to the sense, it is the less universal and more distinct: Example, when we see an object a fare off, we take it up first to be ens somewhat, than we take it up to be a living creature, than we take it up to be a man, and last to be Peter or john; Here the nearer that the object cometh to our sense, it is less universal and more distinct; and the farther that it is removed from our sense, it is the more universal and more confused. Simile. The knowledge which a young child hath at the first is wonderful confused, and he will suck any woman for his nurse, this knowledge is very confused: then his knowledge becometh more distinct and more general, and then he beginneth to know, this is not my nurse, and this is not my nurse, but this is my nurse; here his knowledge beginneth to be more distinct, and he will suck none but his own nurse: and his knowledge now, resembleth the knowledge which we have by reason, which ascendeth from the particular to the general, and the farther that it is from sense, it is the more universal and less confused. But faith the daughter of Divinity, ascendeth higher than reason or sense, and the further that it goes from sense and reason the more perfect it is, and it goeth from minus universale, to the supreme and highest cause, God himself; and the nearer that faith cometh to reason or sense, the weaker it is and more indistinct. Thomas his faith was an indistinct faith and weak, and could not believe unless he put his fingers in the wounds of Christ, john 20.28. here his faith leaned too much to sense; but faith the higher that it goes from sense and reason, the more perfect it is; We have a notable example of this, Gen. 49. when joseph took Ephraim and Manasse, Ephraim in his right hand towards Israel's left hand, and brought him near unto him, and Manasse in his left hand toward Israel's right hand, Israel stretched out his right hand and laid it upon Ephraim's head, and his left hand upon Manasses head, guiding his hands wittingly, or as Onkelos the Chaldee Paraphrast hath it, Prudenter egit manibus suis, when he dealt wisely with his hands: But when joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him, and he held up his father's hand, and he said to his father, not so my father, for this is the first borne, put thy right hand upon his head: and his father refused and said, I know it my son, I know it truly, the younger shall be greater than he, Gen. 48.19. joseph thought because his father jacob was blind that his faith was a confused and weak faith, but jacob knew that the farther his faith was from sense, and the higher that it ascended from reason, it was the more perfect, and therefore he said jadanghti bene jadanghti, I know it my son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it; that is, certainly I know it. This is then the excellency of faith, that the higher that it goes from sense and reason the more perfect it is, which showeth the excellency of Divinity above all other Sciences and Arts; for if faith the daughter of Divinity surpasseth them all, much more doth Divinity itself: and it may be said of faith, as it was said of the virtuous woman, Prov. 30. Many daughters in Israel have done virtuously, but thou surpassest them all. Differ. 4 Last of all, other Sciences and Arts are but handmaids to Divinity, and as the Nethinims the posterity of the Gibionits' were appointed by josuah to hue wood and draw water for the Sanctuary, but never to meddle with the Sacrifices, neither to kill them nor offer them, Iosh. 9.23. so humane Sciences and Arts are appointed but to attend and serve Divinity, they are but to hue the wood, and draw the water only to the Sanctuary. There are three principles from whence Sciences and Arts are derived, the first is contemplation, A comparison betwixt Divinity and other Sciences. the second is action, the third is operation. For contemplation, the metaphysics are the most abstract, considering ens ut ens only: the second are the mathematics, which considereth the quantity and the number of things; geometry the quantity, and arithmetic the number. Thirdly, the Physics consider only natural properties of the body. These who are exercised in actions and moral philosophy, are laws and such. Arts which are exercised in operation are rhetoric and grammar. A comparison betwixt Divinity and Metaphysics. Metaphysicke considereth God only, ut ens vuum, verum et bonum, as he hath a being, as he is one, as he is truth and goodness; but it considereth not God as Creator, Christ as Redeemer, it considereth not God in his attributes as Divinity doth, & therefore they say metaphysica parit scientiam tantum, sed theologia fidem. A comparison betwixt Divinity, Mathematics, anp Physics. Secondly, compare Divinity with physic and the mathematics, the mathematician searcheth visible forms in visible things, the Physician invisible forms in visible things; but the Divine invisible forms in visible things. A comparison betwixt the Divine, the Lawyer, and the Physician. Thirdly, let us compare the Divine, the Lawyer and Physician; the Physician est minister naturae, the servant of nature, the Lawyer est minister justitiae, but the Divine est minister gratiae: and look how fare grace exceedeth nature or justice, so as fare doth Divinity surpass the Physician or the Lawyer. A comparison betwixt the Divine, and moral Philosopher. Fourthly, let us compare Divinity and moral philosophy, the Philosopher saith, that juvenis non est idoneus auditor moralis Philosophiae, that a young man is not fit to hear moral philosophy, but David saith, Psal. 119.9. Wherewith shall a young man cleanse his ways. chrysostom hath a good observatien to show the force of Divinity above all moral philosophy, when he compareth Plato the moralist and Paul the Apostle together: Plato saith he, that wise Philosopher came three times to Sicily to convert Dionysius the tyrant to moral philosophy, yet he went away without any success: but Paul a Tentmaker did not only convert Sicily, but ran from jerusalem to Illyricum, Rom. 15.19. and converted thousands of souls by the preaching of the Gospel. See how fare Divinity excelleth moral philosophy. August. de Civitate Dei. lib. 6. cap. 11. And Augustine observeth how Seneca the most excellent of all the moralists, mocked the jews, because they spent (as he thought) the seventh part of their life in idleness, which was the Sabbath day. justine Martyr being first a philosopher, and after a martyr, searched thorough all the sects of philosophy, and could never find contentment to his soul till he came to Divinity. First he came to the sect of the Stoics and gave himself to be a scholar in that school, but hearing nothing of God in Stoa in that school, he turned to be a Peripatetic: but when he entered with the Peripatetics, he perceived his master nundinantem sapientiam mercede (as he speaks) selling his wisdom for gain, than he left that sect also. Thirdly, he came to the sect of the Pythagoreans, but having no skill in geometry (which knowledge Pythagoras required of his Scholars before he taught them philosophy) he left the Pythagoreans and fell into the society of the Platonics: at last he met with a Christian Divine Philosopher who persuaded him to cast aside all these circular disciplines, and to study Divinity which should give him greater contentment than all the philosophy in the world, and he renouncing all gave himself to the studying of the holy Scriptures, and of a Philosopher became both a Christian and a Martyr. A comparison betwixt Divinity, and Physic alone. Fiftly; let us compare Divinity and Physic alone, they say ubi desinit physicus ibi incipit medicus, Where the natural philosopher leaveth, there the Physician beginneth, but we may say, ubi desinit physicus, ibi incipit Theologus, where the Physician leaveth off, there the Divine beginneth; for when the Physician hath done his last cure and given over the patiented, here signs him into the hands of the Divine, or if he be a religious Physician, he is glad to play the Divine to him himself; the Physician showeth the patiented that his health consisteth in letting of blood, but the Divine showeth that the health of his patient consisteth by the letting of the blood of Christ. A comparison betwixt Divinity and the Mathematics alone. Sixtly, compare Divinity and the mathematics, the mathematician considereth the length, the height and the breadth of things, but be never considereth what is the height, the breadth and the length of the love of Christ, Ephes. 3.8. he never teacheth a man to number his days, that he may apply his heart to wisdom, Psal. 90.12. as the Divine doth. A comparison betwixt Divinity, Grammar, and Rhetoric. Lastly, compare Divinity with grammar and rhetoric: hearing of others teacheth us to speak; grammar teacheth us to speak congruously, and rhetoric teacheth us to speak eloquently, but Divinity teacheth us to speak the language of Canaan, Esay 19.18. Quest. Whether cometh Laws or Physic nearer to Divinity? Answ: We must answer here by distinction, the Law hath two parts in it, the first is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pars legis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of constituting and making of laws: the second is that ligitious part which is exercised about the pleading of causes; the first part cometh nearer to Divinity than physic doth, because the Physician is exercised only about the health of the body, and if he speak any thing to his patient of temperance or restraining of his passions, all this he doth but for his patient's health. But the nomotheticke or maker of the law, doth all things for the well ordering of the people; and look how much more excellent it is to live well, than to live in good health: so much more that part of the law excelleth physic. But physic again is to be preferred to that part of the Law which is called litigi●sa or the litigious part of the law, because that part of the law doth not respect the commonwealth, or the manners of the people, but to give this or that particular man his right: But to cure this or that particular man, is better than to restore this or that particular man to his goods; for skin for skin, and all that a man hath will he give for his life, job. 1. therefore physic excelleth the litigious part of the Law. Object. It may be said that Divinity borroweth many things of other Sciences, therefore it may seem not to be so absolute in perfection. This argueth no want in Divinity, Ans. but only a defect in our understanding; for by these inferior things we are led to the knowledge of more divine things. Divinity is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a general sum of all Sciences and Arts, or one universal director to all our actions as they are natural, civil, or economical. But Paul biddeth Timothy take a little wine to comfort him, Object. 1 Tim. 5.23. So Moses setteth down weights and measures in the Law. When Paul biddeth Timothy take some wine to comfort him, he is not playing the Physician here: Answ. so when Moses setteth down weights and measures, this is not his last end that there may be commutative justice amongst the children of Israel; Paul's last end and chief consideration is this, that Timothy having a sound body may be able to glorify God in his ministry. So Moses considereth weights and measures, that God's people might do no wrong, but glorify God in their calling; And as one thing may belong to the mathematitian in respect of the midst, and to the Physician in respect of the thing itself, as when a Physician showeth that a round wound is more hardly cured than a long wound, although the Physician show this by the principles of geometry, yet he cureth not the wound as a Goemetrician but as a Physician. So when a Divine speaketh of weights and measures, and health of body, although they belong to the politickes or physics in respect of the midst, yet in respect of the end they belong to Divinity. Other Sciences are not directly subordinate to Divinity; these sciences which are directly subordinate, the conclusions of the superior Sciences are the principles of the inferior, as the conclusions of arithmetic are the principles of music, and these sciences which are directly subordinate here, have but some new accident added to them, to make a distinction betwixt them and the superior. Sciences, as music subordinate to arithmetic hath this accident superadded to it, to be numerus sonorus a number with sound, but Divinity and other Sciences toto genere differunt, they are altogether different. Subordinatio directa. ratione finis. Sciences and Arts subordinate to Divinity, in respect of the end. Other Sciences are not directly subordinate to Divinity but only in respect of the end, the Apothecary is directly subordinate to the Physician; therefore he prescribeth unto him all his ingredients, what hot things he must use and what cold, what drachmas and what scruples: the Tailor again is not directly subordinate to the Doctor, but only in respect of the end, therefore the Doctor prescribeth not unto him how much he should make in a gown; ask the Doctor why he giveth physic to a man? and he will answer, for the preservation of the body: So ask the Tailor why he maketh for him? he will answer for the same end; here the inferior, the Tailor, is subordinate to the Doctor, only in respect of the end: So all Sciences and Arts are but indirectly subordinate to Divinity, and in respect of the end, and therefore they have nor their particular directions from Divinity. The conclusion of this is: Conclusio. 1. All Sciences are found out for the benefit of man, but all of them can do him but little good, until Divinity come in and rectify him. All Sciences are subordinate to Divinity in respect of the end; Conclusio. 2. therefore every man should study to be holy, what Science soever he profess: but profane men think that it becometh not a Physician to be holy, because they understand not that these Sciences are subordinate to Divinity in respect of the end. EXERCITATI. II. What use reason hath in Divinity. 2 Cor. 10.5. And bringing into captivity every thought to the obedience of Christ. AS God in the creation set up two lights to guide and to direct the world, Gen. 1.16. so the Lord hath given two lights to direct man; the light of reason to direct him in things below here, and Divine light to direct him in things above: Grace doth not extinguish reason, but rectifieth it. these two lights the one of them doth not extinguish the other, but only diminish it, and maketh it fall down and give place, and then rectifieth and exalteth it. Esa. 42.15. I will make the rivers ylands, and I will dry up the pools. The rivers come from the fountains, but yet when the light of grace cometh in, than the rivers are diminished and they decrease that the dry land may appear: reason is not taken away here, but it falleth down and giveth way to grace; but the pools shall be dried up, that is, grace taketh away schisms and heresies and drieth them up: but when reason submitteth herself to Divinity and is rectified, she hath good use in Divinity. And even as a Dwarf set upon a Giant's shoulders seethe much further than he did before: so doth reason when it is rectified by Divinity; and so grace doth not extinguish reason but perfecteth it: and therefore justine Martyr called religion true philosophy, and then he saith, he became a Philosopher when he became a Christian. Things that reason is not able to do in Divinity and matters of Faith. Let us consider first what is above the reach of reason in Divinity. First, reason cannot be a judge in matters Divine, for reason can never judge of the object of supernatural verity. Reason showeth this much to a man: when it seethe the antecedent and the consequent, that this followeth rightly upon that: but reason never judgeth of the object of supernatural verity, but Divinity enlighteneth the mind and maketh the spiritual man to judge of this. A Carpenter when he is working, Simile. doth see by his eye when he applieth the square to the wood, whether it be straight or not; but yet his eye (without the which he cannot see) is not the judge to try whether the tree be straight or not, but only the square is the judge: So reason in man (without the which he could not judge) is not the square to try what is right or what is wrong, but the Word itself is only the rule and square; reason cannot consider how faith justifieth a man, or whether works be an effect of faith or not, but reason can conclude only ex concessis, of things granted, if faith be the cause and works the effect, than they must necessarily go together, and reason goeth no higher. Secondly, no midst taken from philosophy can make up a Divine conclusion, neither would it beget faith in a man. Example, God is not the efficient cause of sin, the efficient cause is a term attributed to God: here if a Divine should go about to prove either by logic or grounds of metaphysicke, this conclusion were not a Divine conclusion, whereupon a man's faith might rest, as if he should reason this ways, No efficient cause can produce a defect but an effect, God is an efficient cause, and sin is a defect, therefore God cannot produce sin; this were but an humane conclusion and could not beget faith .. So if he should reason from the grounds of metaphysicke this ways, God is ens entium, and the properties of ens are unum verum bonum, therefore God who is ens entium cannot produce sin, because he is goodness itself; the conclusion were but an humane conclusion and could not beget faith: but if a Divine should prove the same by a midst taken out of the Scriptures, and should reason thus. 1 joh. 2.16. All that which is in the world, is either the concupiscence of the flesh, or the lust of the eye, or the pride of life, not from the Father, this midst will make up a Divine conclusion which will beget faith in a man, and then the Christian man may say to the Philosopher as the Samaritans said unto the woman of Samaria, I believe not now for thy reason, but for the authority of God, which is the ground of my faith. Thirdly, Philosophy doth not enlighten the mind with spiritual knowledge, it inlightneth the mind only with a general knowledge whereof john speaketh, john 1.9. Rom. 1. when he believeth, his reason at the first is mere passive; therefore this speech of Clemens Alexandrinus would be very warily taken, Lib. 1. Strom. Philosophiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat; as though philosophy made an introduction to saving faith: And this speech of some Divines is harshly spoken, lumen naturae accendit lumen gratiae, and Basils' comparison must not be stretched over fare, as Dyers before they bring on the most perfect dye, they die first with the base colour, to make it the more fit to receive the more bright colour: So humane learning may be a preparation to grace. But the comparison is too fare stretched here, humane learning is a preparation to make a man understand the axioms, syllogisms and logical part in Divinity; but a heathen philosopher having the help of nature, is no sooner converted to the truth. A learned Philosopher converted to the faith, Certitudo evidentiae. adhaerentiae. may have a greater certainty of evidence than a laicke, and may know the literal sense better, but he hath no greater certainty of adherence, as we see oftentimes when it cometh to the point of suffering. But seeing zeal is not always according to knowledge, therefore knowledge of humane Sciences is a great help to the knowledge of faith once bred, when it is sanctified. Reason must not transcend her bounds. Philosophy must not transcend her bounds and commit Saltum, as they speak in the Schools, when she taketh midsts which are mere philosophical to prove any thing in Divinity; this was the fault of most of the Schoolmen: but when she doth keep herself within her bounds, than she hath good use in Divinity. Matth. 22. the Sadduces reason this way concerning the resurrection. If there were a resurrection, than there should follow a great absurdity, that seven men should have one wife at the day of judgement: but this is absurd: therefore, etc. But Divinity telleth reason, that here she goeth without her bounds, measuring the estate of the life to come, by the estate of this life, and borroweth midsts which are not Divine to prove this conclusion; for in the life to come we shall be like Angels, who neither marry nor give in marriage, and need not to propagate their kind by generation. Another example. Nicodemus reasoned this ways, He that is borne again must enter into his mother's womb, joh. 3.4 no man can enter again into his mother's womb, therefore no man can be borne again: but Divinity teacheth reason that she transcendeth her bounds here, and useth a midst which is mere natural to prove a supernatural conclusion. A third example, Arrius reasoneth this ways; he that is begotten is not eternal, Christ is begotten, therefore he is not eternal: here Divinity telleth reason that she is out of her bounds, and applieth her midsts falsely. There is a threefold generation, Generatio Physica. Metaphysica. Hyperphysica. first a physical generation, secondly a metaphysical, and thirdly an hyperphysical: physical generation is this, when a mortal man begetteth a son, and this is done in time: metaphysical generation is this, when the mind begetteth a word, and this is always done in time: but hyperphysical generation is that eternal generation, and this is done before all time; and Divinity showeth reason how she misapplyeth her physical and metaphysical generation; to this eternal generation. Whether is such a proposition true in Divinity, Quest. and false in reason, the Son of God begotten from all eternity, true in Divinity, the Son of God begotten from all eternity, false in the court of reason: So Mary the Virgin bore a Son, true in Divinity: Marry the Virgin bore a Son, false in the court of reason? That which is true in one Science, Answ. is not false in another. In Israel there was a judicatory of seventy who judged of matters of greatest weight, and there was an inferior judicatory, consisting of three, and these judged of goods and matters of least moment: that which was truly concluded in the highest judicatory was not false in this inferior judicatory, although they could not judge of a false Prophet as the great Synedrion did, yet they held it not false in the lowest judicatory, when the great Synedrion concluded such a one to be a false Prophet: So that which is true in Divinity is not false in reason, but only above her reach; and if any thing were true in one Science, and false in another, then verum non esset reciproca affectio entis, that is, that which hath a being should not be true, and that which is true should not have a being, these two propositions should not be converted. Veritas supra rationem. juxta rationem. rationem. There is a verity that is above reason, and there is a verity which is agreeable to reason, and there is a verity that is under reason, the first is of things taken up by faith, the second is of things taken up by reason, the third is of things taken up by sense, but there is no verity contrary to reason, it is not against reason to believe that a Virgin conceived and bore a Son, but it is above reason. What use reason hath in Divinity. We must not seclude reason altogether from Divinity, Christ himself used the help of reason against the Sadduces, and Paul against the jews, Heb. 7.17. Thou art a Priest for ever, after the order of Melchizedek. This is revealed by God himself that Christ is the King of peace and righteousness, yet to prove this and to make it manifest to the misbelieving jews, he borroweth a help of a logical notation, saying, which is by interpretation, the King of righteousness, the King of peace, Heb. 7.2. So Christ useth reason against the Sadduces: God is the God of Abraham, Isaac and jacob, hence he inferferreth this consequent, that they must live. Object. But they say that Christ and Paul were immediately directed by God, that they could not err in their Midsts, and conclusions as we do. Ans. If Paul's extraordinary calling had given him power to use reason, than they had spoken to the purpose, but he useth reason as common to him and to all other men, whether Apostles or not Apostles. But they say, Object. that Christ's authority and Paul's was greater than ours is. This we grant, Answ. they disputed against those who acknowledged not their authority, but yielded only to them, in respect of the force of the arguments, is it not lawful for us to do the same against our adversaries? which Christ did against the Sadduces, and Paul against the jews. But whatsoever was pronounced by Christ against the Sadduces, or by Paul against the jews, Object. it became by and by holy Scripture, which we cannot say of our conclusions. Although arguments used by Christ and his Apostles became by and by the Word of God, Answ. yet it will not follow that we may not use these midsts brought forth by reason, although they become not Scripture; but then that would follow if we brought forth these principles of reason, to make them the object of our saving faith. Whether were the Sadduces bound to believe this argument of Christ's, as an article of their faith, Quest. or not? By the force of this consequence as it were the work of reason, they were not bound to believe it, Ans. but as it was proved to them out of the Scriptures they were bound to believe it. Seeing humane midsts have no force to bind of themselves, why are they used in proof against men? Quest. This is done for the infirmity of man, who is hard to believe, Answ. and the Divine midsts will not serve to refute the natural man. Simile. These who have good and perfect sight need no other midst to see by, but the light; but a man who is of a weak sight and purblind, useth Spectacles as a help to his sight: so the perverse heriticks make us to bring in these humane midsts, whereas the midsts taken out of the Word of God should serve by themselves to convince. When Christ rose again, Thomas doubted of the resurrection and thought that his body had been but a Spirit, but Christ bearing with his infirmity, by this humane midst proveth that he is flesh, because he may be touched and felt. Observe again that in Divinity some propositions are merely Divine, and some are mixedly Divine. These that are merely Divine, reason can do little thing here, it can but join the terms together, but it cannot take up these great mysteries; example, if I were disputing against the Monothelites who denied that there were two natures in Christ, and should reason thus; Where there are two natures, there are two wills; but in Christ there are two natures, therefore two wills. That in Christ there are two wills, this is a proposition merely Divine, reason can never take up this, yet reason showeth this much, where there are two natures there must be two wills, and it judgeth only of the connexion of these two, but it cannot judge of the verity of this, whether there be two wills in Christ or not. Quest. Ye will say then, what doth reason in the verity of these propositions which are merely Divine? Ans. Reason in a regenerate man concludeth not that to be false which is above her reach, but only admireth and resteth in this great mystery; and reformed reason enlightened by the Word of God, goeth this fare on, that she believeth these things to be possible with God which she cannot comprehend; but reason in a corrupt man will scorn and mock these things which she cannot comprehend, as the Stoic called Paul a babbler, Act. 17.18, when he disputed against them for the resurrection, and called it a new doctrine. In these propositions again which are mixedly Divine, reason hath a further hand; example, No natural body can be in more places at once, Christ's body is a natural body, therefore it cannot be in more places at once; this is mixedly Divine, for the properties of a natural body showeth us that it cannot be in more places at once, and the Scripture also, showeth us that Christ's body is a natural body. Quest. But is not this a mixture of Divinity and humane reason together, when we borrow a midst out of the Scriptures, and then confirm the self same thing by reason? Answ. This maketh not a mixture of Divinity and philosophy, but maketh only philosophy to serve Divinity. When we use reason to help our weakness, we do not ground our faith upon reason or upon the light of nature, but upon that supernatural light; and the light of nature cometh in, Simile. but as in the second room to confirm our weakness: and as we ascribe not the price of the Ring, or the worthiness of it to the Hammer which beateth it out, but to the Gold itself, so our faith is not grounded upon humane reason or the light of nature, but upon the Word of God itself. How can reason serve in Divinity seeing the natural man perceiveth not the things of God; Quest. and the greater Philosophers, the greater enemies of grace? Ans. We must distinguish inter concretum & abstractum betwixt philosophy and the Philosopher: many of the Philosophers oppugned the mysteries of Divinity by their corrupt and natural reason: but true philosophy impugneth it not, and the greater light extinguisheth not the lesser, and verity doth not contradict itself; and truth in philosophy, is but the footestep of that truth which is in God by way of excellency. Conclusi. The conclusion of this is, contra rationem nemo sobrius dicit, contra scripturam nemo christianus, & contra ecclesiam nemo pacificus: we must learn then to give every one of these their own place and not to reject reason altogether from Divinity, but to captivate her and make her a handmaid to Divinity. EXERCITAT. III That the end of Divinity here consisteth rather in practice than in contemplation. Luke. 11.28. Blessed are they that hear the Word of God, and keep it. THe end of our Divinity here consisteth in doing rather than contemplation. If we speak properly, doing is not in the understanding but in the will; when reason divideth, The understanding is speculative, and setteth the will on work. compoundeth, or frameth any proposition within itself, than the understanding is not said properly to do, but contenting itself within itself, than it is speculative: but when the understanding setteth the will on work, than the will doth, & the understanding but directeth the will; and when the understanding reasoneth within itself, Actus elicitus. imperatus. they call this actus elicitus; but when the understanding setteth the will on work, they call this actus imperatus. A proposition in Divinity commandeth practise, virtually or formally. A proposition in Divinity commandeth us either virtually to practise, or else formally. Virtually it commandeth us to practise; example, This is life eternal, to know thee to be the only true God, and whom thou hast sent, Christ, joh. 17.3.11. This is a proposition which virtually includeth in it practise; for as the Hebrews say, verba notitiae includunt verba affectus, Words of knowledge include words of affection: if it be life eternal for us to know God, than it is life eternal also for us to love God. This proposition again in Divinity, Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, Matth. 22.37. and thy neighbour as thyself, verse. 39 commandeth practise formally. Secondly a proposition in Divinity urgeth practice either mediately or immediately: mediately, A proposition in Divinity, commandeth practise, mediately or immediately. as God is summum bonum the chief good; out of this mediate proposition we gather an immediate, therefore we are to love him above all things. Thirdly, these conclusions in Divinity which conclude for practise, If the conclusions be practice, the propositions must be practice. the propositions out of which they are drawn, must also be for practice and not for contemplation, nam nihil agit extra genus suum, as they say in the Schools; as we cannot gather grapes of thorns, or figs of thistles, Matth. 7.16. So new wine cannot be the cause why the Apostles spoke with diverse tongues, Act. 2. So we cannot gather conclusions of practice from speculative propositions. Fourthly, these rules which serve to direct men to practice may be called rules of practice, as the Carpenter's line in his hand is a line of practice, The word of God is a line and rule of practice. because it leadeth him to practise. So the Word of God is the line by the which we should walk, therefore it is a rule of practice, Gal. 6.6. As many as walk according to this rule, peace be unto them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to work by rule or line, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Word is the rule of our working, therefore it teacheth us practise. But it may be said, Object. that contemplation is the end of Divinity in heaven to see God face to face, therefore is the end of our Divinity here upon earth. Answ. Contemplation in heaven leadeth us always to practise, and they can never be separate; for as below here those Sciences which we call inspectrices, as the mathematics, physic, and such (whose end consisteth not in doing) are the parents of moral philosophy and of doing, for by these we take up the nature of things, the goodness and the truth of them, and then we begin to esteem of them, and love them when we know them; so that contemplation bringeth forth always practise. The glorified Saints in heaven, coming nearer to the first cause, esteem more highly of him, and therefore they love him more sincerely, and return all praise to him. Object. But it may seem that contemplation is more excellent than practice; for Mary is preferred unto Martha, Mary for her contemplation to Martha for her action. Answ. When Mary and Martha are compared together, they resemble not the contemplative and the active life, but the natural and spiritual life; Mary careth for the spiritual life, and Martha for the natural. Did not Mary care for practise as well as Martha? sat she not at Christ's feet that she might learn practice, that she might wash them with her tears and wipe them with her hair? And because practise is, joined always with knowledge, therefore the wisdom which is proper to the understanding is ascribed sometimes to the will, job. 28.28. to departed from evil is understanding: and therefore it is, that justice and judgement are joined together in the Scripture, and they are called fools who do not according to their knowledge. And Solomon saith Eccle. 10.2. The heart of a wise man is at his right hand, because his heart teacheth his hand to put things in practice. The end of our Divinity is more in practice than in contemplation; therefore these onagri or wild asses, the Heremites who lived without all society of men, forget the chief end wherefore they were let here, living rather like beasts than like men: and if we shall take a view of the ecclesiastical history, as out of Theodoret and Zozomen, we shall see how unprofitably these men have spent their time, leaving the congregation of the Saints of God. Theodoret writeth of one Macedonius qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & gubba dictus est; Cap. 13. de historia religiosa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gubba in the Syriac tongue is a Ditch, he was called gubba because he stood in a Ditch all his time, and he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he eat nothing but Barley pulse: See how unprofitably this man spent his time, not giving himself to reading of the holy Scriptures, for he was altogether ignorant of them; for when Flavianus the Bishop sent for him that he might make him a Minister, he was so ignorant of that which the Bishop had done unto him when he ordained him Minister, that being required the next Sabbath day to come again to the Church, answered him who came for him, that he was afraid to be made Minister the next Sabbath day also, and so refused to come; see how this holy man spent his life for forty years in contemplatin and what great progress he made in Christian Religion. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar. So Theodoret maketh mention of one Styllites who stood under a pillar all his life time, and never came into a house. So Zozomen in his ecclesiastical history, Lib. 6.29. writeth of one Pior, who going out of his father's house into a desert, vowed solemnly that he should never see any of his kinsmen or friends again, and living fifty years there he had a sister who longed to see him before she died: the Bishop pitying the poor woman, granted leave to Pior to come and visit her, and he returning into his country, & standing before the door called out his sister, and shutting his eyes, he said unto her, behold, I am your brother Pior, look upon me as much as you please; but she entreating him earnestly to come to her house, he altogether refusing went back again to the Wilderness: and so we read in Theodoret of one Adynus; In Sacra hist. lib. 14. 8. who lived ninety years in the Wilderness and never spoke to any man, as if he had been possessed with a dumb Devil: this is that holy contemplative life which the Church of Rome commendeth so much, but this is pure Religion, to visit the fatherless and widow in their necessity, jam. 1.27. These Heremites living this contemplative life were like Polyphemus having but one eye in his head, and looking ever up but never down. The opinion of the Schoolmen in this point. The Schoolmen differ but little in this point, how Divinity teacheth us practise. Thomas and his followers say, that fides non est recta ratio agendi, sed recta ratio sentiendi; and therefore Contra gentiles he compareth faith to hearing rather than to sight, but he addeth that practice followeth faith as the fruit of it: but Scotus maketh faith to be habitus practicus. Ye see how both of them insist in this, that Divinity consisteth in practice. The end of the Sadduces and Pharises Divinity. The Lord Num. 15.38.39. commanded the Israelites to make fringes upon the borders of their garments, that they might remember the Commandments of the Lord and keep them; the Sadduces gave themselves only to look upon the fringes, and if they had only remembered the Law, they thought then they had discharged their duties; but the end of the Pharises was to remember their own traditions. The end of the Monks and jesuits' Divinity. So the end of the Monks Divinity now is only idle contemplation with the Sadduces; and the end of the jesuites Divinity now is only to practise mischief: and many Christians when they read the Scriptures now, they read them not for practise, but for to pass the time with; they are like little children who seek Nuts to play, but not to break them and eat the kernels. The conclusion of this is, jam. 1.22. Conclusi. Be ye doers of the word, and not hearers only, deceiving yourselves. EXERCITAT. FOUR Of Adam's knowledge before his fall. Gen. 2.19. Whatsoever Adam called every living creature, that was the name of it. FIrst, consider in Adam's knowledge, the manner how he got this knowledge, and secondly the measure of his knowledge. His knowledge was inbred knowledge and not acquired; for as soon as he did behold the creatures, Of the manner how Adam got his knowledge. never having seen them before, he gave them all names according to their nature. This knowledge being inbred it could not be acquired also; nam duplex ejusdem scientiae in uno subjecto, non datur causa, there cannot be two causes given of one, & the self same knowledge in one subject, although one and the self same knowledge cannot be said both to be acquired and inbred, Adam's inbred knowledge, and our acquired knowledge, are not divers sorts of knowledge. yet Adam might have had experimental knowledge, afterward of his inbred knowledge: His inbred knowledge and our acquired knowledge, are not diverse sorts of knowledge, for as the sight restored to the blind although it was miraculous, yet when he saw, it was one sort of sight with our sight: so these inbred habits and acquired habits, are but one sort of habits; but these inbred habits in Adam, and infused habits, were more excellent than acquired habits; for these things which God doth, are such that nature cannot produce the like, or so perfect: as that wine which Christ made miraculously at the marriage of Cana in Galilee, Things done miraculously, are more excellent than nature can produce them. job. 2. was more excellent wine than other natural wine: so when Christ cured the blind, their sight was more perfect than our natural sight; so when he made the lame to go Act. 3.16. So the habits of inbred knowledge in Adam, were more perfect than any other sinful man could ever attain unto, after him. Of the measure of Adam's knowledge. The creatures are less than the knowledge of God; they were equal with the knowledge of Adam before his fall, but they exceed our knowledge now. When the eye looketh upon the white colour, Simile. it scattereth the sight, and the white colour exceedeth it; but when it looketh upon the green colour, exaequat visum, and it is a proportionable object for the eye: but when it looketh upon a tawny colour, it is less than the sight. So the creatures are less than God's sight; they were equal with Adam's sight before his fall, like the green colour, and they exceed our sight since the fall, as the white colour doth exceed our sight; and because the heart since the fall is not so capable and so large to comprehend the knowledge of these creatures as it was before the fall, therefore it is said, 1 King. 4.29. that the Lord gave Solomon a wise heart as the sand of the Sea shore, that is, to know an innumerable kind of things like the sand of the sea. Simile. When a man is to infuse liquor into a narrow mouthed vessel, that none if it run by, he enlargeth the mouth of the vessel: So did the Lord enlarge the heart of Solomon that he might conceive this heavenly wisdom, and the knowledge of all things; but the mind of Adam before his fall needed not this extension to receive these gifts. Secondly, the great measure of this knowledge which Adam had before his fall, may be taken up this ways. The Hebrews writ that there were four gates by the which Adam entered to see the Lord: Porta creaturarum visibilium Porta intelligentiarum. Porta majestatis. Porta gloriae. the first was the gate of the visible creatures, the second was by the gate of the Angels, the third was by the gate of majesty, and the fourth was by the gate of glory; and they say that Adam entered three of these gates, but the fourth was shut that he entered not in at it in this life. The first gate was opened unto him, for in the creatures below, here he saw the majesty and glory of God. The Scriptures when they express any great thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est epitheton omnis rei admirandae & magnae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they join the name of God with it, as Ezek. 13.9. great hail is called God's hail or sent by God, el gabbish. So 1 Sam. 26. cecidit sopor domini super eos, that is, a great sleep fell upon them. So a strong Lion is called ariel, the Lion of God, 2 Sam. 23.10. So Moses is said to be fair to God, that is, very fair, Act. 7.20. So Ninive was great to God, that is, very great. The beauty and greatness in the creatures led Adam to take up how great the Lord was. jacob when he saw Esau reconciled unto him, said, I have seen thy face, as though I had seen the face of God, Gen. 33.10. This glimpse of goodness in the face of Esau, made jacob take up, how good God was unto him. The second gate was porta intelligentiarum, the knowledge of the Angels, they resembled God more than any visible creature doth, therefore they are called Gods Sons, job. 1. Chapt. and 38. Chapter, 7. verse, and they see his face continually. Matthew 18. verse 10. As the King's courtiers are said to see his face continually, 2 King. 25.25. and the Angels conversing with him, made him to come nearer to the knowledge of God. The third gate was porta Majestatis, he saw the majesty of God more clearly than any other did. Moses is said to see the face of God, and yet it was but the sight of his back parts, compared with Adam's; and we see him but through a grate, Cant. 2.11. Heb. 11.26. The fourth gate was porta gloriae. That gate was reserved to be opened for him in the heavens. Let us compare the most excellent men with Adam, and see which of them came nearest unto him; in some things Moses came nearest to him, in sums things Solomon came nearest unto him, and in some things Daniel, in some things joseph, but Christ the second Adam excelled them in all. A comparison betwixt Moses and Adam. In the knowledge and sight of God and his attributes, Moses came nearest to him Exod. 33.13. Teach me thy ways, that is, thy attributes. So Psal. 103.7. He made known to Moses his ways, that is, his attributes, for he subjoineth, the Lord is merciful and gracious, slow to anger, and full of compassion, and he chideth not for ever; here his ways are his attributes, Moses came nearest to Adam in this knowledge. A comparison betwixt Solomon and Adam. Solomon in the knowledge of the politickes came nearer to Adam's knowledge than Moses did; Moses sat all the day long to judge the people, Exod. 18. and he stood in need of Iethroes counsel to make choice of helpers; but Solomon could have found out all these things by himself without the help of another. Solomon begged wisdom of God, and it was granted unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he desired wisdom to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be precedent of his counsel, and to be his assister or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rule happily, Wisdom. 9.4. Solomon came nearest to the knowledge of Adam in the Politickes, and he is preferred to the wisest within the Church, as to Heman and Dedan, 1 King. 4.3. and to the wisest without the Church, as to the Egyptians. As he came nearest to Adam's knowledge in the Politickes, so likewise in the knowledge of natural things, Solomon came nearest to Adam's knowledge in the Politics. for as he wrote from the Cedar of Lebanus to the Hyssop that grew out of the Wall, 2 King. 4.33. that is, as josephus explaineth it; he wrote parables and similitudes taken from every one of these kinds: and Tertullian saith well, Familiar est sacris scriptoribus ut sublimiores veritates explicent per sensibilia; nam idem qui est author naturae, est author gratiae: It is an usual thing to the holy writers to illustrate heavenly things by earthly comparisons, for he that is the God of nature is also the God of grace. Solomon wrote from the tall Cedar to the small Hyssop that groweth out of the wall, that is, from the greatest to the smallest, than he passeth by none of them: The Hebrews mark the two extremes and leave the midst for brevity. for it is the manner of the Hebrews to mark the two extremes, and to leave the midst for brevity's cause, as Num. 6, 4, from the kernel to the husk, here the Scripture omitteth the wine which is the midst betwixt the kernel and the husk. Another example, Exod. 11.5. And all the first borne of the land of Egypt shall dye, from the first borne of Pharaoh that sitteth upon the throne, unto the first borne of the maidservant that sitteth behind the Mill. The Scripture omitteth the midst here, the rest of the people for shortness, and expresseth only the two extremes, the highest and the lowest. A third example, job 24.20. The womb shall forget him, and the worms shall feed sweetly upon him, the birth, and the grave, the two extremes include the whole life. So Psal. 121.8. The Lord shall keep thy going in, and going out, that is, all thy ways: So Solomon writing of the two extremes, the tallest and the least, includeth all the rest. Now if Solomon had such knowledge of these natural things, much more had Adam. Adam gave fit names to the creatures, knowing their qualities and nature. Adam had such knowledge of the creatures that he gave them fit names in the Hebrew expressing their natures, he was a good nomenclator to give every thing the right name. Plato in Cratillo showeth that he who giveth the right name to a thing, must know the nature of it very well; but since the fall men impose wrong names to things, as they call light darkness, and darkness light. To what things Adam gave names and to what he gave no names. When he gave names to the creatures, he gave not names to these creatures in particular that had not principium individuationis in se, and which differed not something in subsistence from others, as all herbs of the same kind, and trees and stones of the same kind; he gave not a name to every one of them in particular, but gave one name to them all of the same kind: but these who differed not in essence but in the manner of their subsisting, to these he gave divers names, as he called himself Adam and his wife Eve. Adam gave names to many things which are not found now in the Scripture. And we are to observe that there are many names which Adam gave to the creatures in the first imposition, which are not found in the Scriptures now: the Elephant the greatest beast upon the earth, yet it hath no proper name given to it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens eboris compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebur. in the Scripture it is called Behemoth, job 40.15. and the teeth of the Elephant are called Shenhabbim, the teeth of Ivory, but not the teeth of the Elephant; and usually the Scripture expresseth only the word teeth, as 1 King. 10.18. he made a Throne of teeth, but not of the teeth of the Elephant, because the Elephant was not so known to the jews; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornua dentis. Ezek. 27. therefore the Scripture doth only circumscribe this beast and the horns of it; but Adam gave the greatest beast a proper name when he imposed names to the beasts. Adam gave proper namer to the creatures. When Adam imposed names to the beasts, he imposed proper names to them, not circumscribing them as the Scripture doth now for our capacity; example, Shemamith with the hands of it takes hold on king's houses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seemeth to be Simia, and Solomon sent for such, 1 King. 10.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because this word is a hard word to be understood, and may signify either a Spider weaving with her hands; or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monkey with a long tail (for kings are delighted in their palaces with such when they see them hung by the hands) because we cannot take up the nature of this beast by the name alone, therefore the Scriptures by the effects and properties of it, describeth it more at large for our capacity; but Adam at the first imposed the simple name. Names which Adam gave were perfect names. These names which Adam gave to the beasts at the first were most perfect names, therefore ye shall see other languages to keep some footesteppe still of the first imposition, as 1 King. 10.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tukkijm are called Peacocks, the Talmud calleth it Tabhas, the Arabic called it Taus, and the Latin Pavo. David came nearest to Adam in prudency, A comparison betwixt David and Adam. for although he was not so wise as Solomon, yet erat prudentior Salomone he was more prudent than Solomon; therefore the woman of Tekoah said to him, Thou art wise as an Angel of God, 2 Sam. 14.20. The Lord asked the king of Tyrus if he could march Daniel in wisdom, Ezek. 28.3. A comparison betwixt Adam and Daniel. Behold thou art wiser than Daniel, there is no secret that they can hide from thee. Daniel exceeded all the Chaldeans in wisdom, and the Chaldeans exceeded the Tyrians, therefore Daniel fare exceeded all the Tyrians: but yet if we will compare daniel's wisdom with the wisdom of Solomon, it will come fare short; for Solomon exceeded all the children of the East in wisdom, and came nearest to Adam's knowledge, no sort of wisdom was hid from Solomon, Daniel only exceeded in interpreting of secrets and heavenly visions. joseph came nearest to him in economy, Psal. 105.22. A comparison betwixt joseph and Adam. he exceeded the Princes of Egypt in wisdom, & taught their senators. A companion betwixt the first Adam, and the second Adam Christ. jesus Christ the second Adam, the personal wisdom of God his Father, fare excelled Solomon; here is a greater than Solomon. jesus Christ the second Adam as he excelled Solomon fare; so did he the first Adam in wisdom, Psal. 45.2. Thou art fairer than the Children of men, in the original it is jophjaphitha, which the Hebrews doubling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 express the great beauty that was in him; and sometimes it is put in two words, as jer. 46. gnegla jephe pija, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, very fair. Christ the second Adam in outward beauty exceeded not, Non erat decor in fancy ejus, He had no form nor comeliness: and when we shall see him, there is no beauty that we should desire him. Esay. 53.2. but in inward wisdom and grace he was fairer than the Sons of men, and excelled the first Adam. Conclusion. The conclusion of this is, Adam having such measure of knowledge before his fall, what great presumption was it in him to presume above that which was revealed unto him. Let us be content not to be wise above that which is written, 1 Cor. 4.6. and let us remember that saying of Augustine, Multi propter arborem scientiae amittunt arborem vitae. EXERCITAT. V How the Law is said to be written in the heart of man after the fall. Rom 2.15. Which show the work of the Law written in the hearts. FIrst, let us inquire how these first Principles which are called primo-prima, are made up in the hearts of man. Secondly, how these secundo-prima principia are deduced out of these. And thirdly, how these principia make up this which we call Conscience: and lastly, we shall show that man by this natural knowledge engraft in his heart, cannot come to the true and saving knowledge of God. These first Principles are made up after this manner: The Lord hath put two faculties into the Soul, one which we call speculative in the understanding, and another which we call a practik faculty in the will, to prosecute these things which the understanding showeth to her. God hath placed first the speculative in the understanding, that it might follow that eternal reason that is in God's Law; for as it is the perfection of Art to imitate nature, so it is the perfection of nature to imitate this eternal reason, which is God's Law; Then he hath placed the will into the soul of man to prosecute those things, which the understanding the speculative faculty showeth unto it. There are some primo-prima principia, Some principles in the speculative, and some in the practice faculty. in the speculative faculty, and some in the practic faculty; this is a principle in the speculative faculty; Omne totum est majus sua parte, and this is the first principle in the practic faculty, the will, Matth. 7.12. Whatsoever ye would that men should do to you, do ye even so to them. These primo-prima principia are not naturally known quoad actum perfectum, How the first principles are known. but they are in potentia propinqua, that is, they may be most easily known; for that which is actually perfect in the first degree, is always known, and as soon as the creature existeth, so soon they are known; as the knowledge of an Angel is not potential but ever actual: but these first principles are made up without any reasoning discourse or foreign help. And as it is natural for a stone to move downward, although it be not always moving downward, yet because it hath that weight within itself, and needeth no other help to make it move downward, as it needeth of a foreign help to cause it to ascend; therefore this motion is said to be natural to it. How the first principles are natural to the mind. So because the mind can make up these principles without any discourse; therefore they are said to be natural to it: but when we make up a conclusion in a syllogism, the knowledge of this conclusion is not so easily known to me: but we must borrow some midsts, which are more known to us, to make up this conclusion. These first principles are naturally known, but the conclusion in the syllogism is ratíonaliter known only, by way of discourse. First principles are naturally known, but the conclusions are known by discourse. These first principles the Divines call rationes eternas, dignitates, immobiiia principia, and the Greeks' call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If the judgement be sound and well disposed, than it agreeth to those first principles; but if it be corrupt it declineth them. It is not necessary that all agree in these first principles, for although some be found who deny them, yet they stand as principles to those who are of sound judgements; children and mad men understand not these first principles, yet those who are of sound judgement, do acknowledge them. The first principles are not actually, but potentially written in the mind. These first principles are not actually written in the heart of man, but potentially: the mind of man is not like a seminary, which containeth in it divers sorts of seeds: neither is it like the Flintstone which hath the fire lurking within the veins of it, and being strucken upon the steel, casteth out the sparkels of fire which lurked in the veins of it before: but it is like unto the eye, which being enlightened by the Sun, hath that natural faculty in it to discern colours: So the mind frameth these principles when the objects are laid before it. A difference between the first inbred principles, and the second inbred principles. And out of these primo-prima principia, the mind frameth, and maketh up secundo-prima principia: the difference betwixt these primo-prima principia, and secundo-prima is this: these primo-prima principia, first inbred principles are contained in the conclusions; but these secundo-prima principia, these second inbred principles, are as conclusions contained in the principles: now to clear this by example; this is a first inbred principle in the mind; whatsoever ye would that men should do to you, do ye even so to them: this is a second imbred principle drawn from the first, ye shall not murder; this conclusion drawn from the first principle, containeth in it this first principle, whatsoever ye would men, etc. So that any man may infer thus; I may not kill my neighbour, because I will that no man should kill me; here this principle is contained in the conclusion. There are other conclusions drawn from these secundo-prima principia, Difference between the conclusions drawn from the first principles, and the conclusions drawn from the second inbred principles. which may be called tertiae conclusiones, and these are not so easily made up as the first; here the conclusions are contained in the principles, and not the principles in the conclusions as before; example, honour thy father, and thy mother; this is a second principle; and this; thou shalt rise up before the hoar head, Livit. 19.23. is a conclusion of the third sort: for this followeth not so clearly as the former conclusion, Ye shall rise up before the hoar head; therefore ye shall honour your father and your mother: but rather this ways, ye shall honour your father and your mother; therefore ye shall rise up before the hoar head: hear the conclusion is contained in the principle and not contra. This law written in the heart of man, Conscience, what. maketh up this which we call conscience, which is an inbred light in the mind of man, teaching him to follow that which is good, and to eschew that which is evil: and it is called conscientia, quasi concludens scientia; and it hath a twofold Act; the first is to give testimony to things, A twofold act of the conscience. whether we have done them well or ill; if we have done them well, than it giveth testimony for us, Rom. 9.1. my conscience also bearing me witness; and if we have done evil, Greg. Nazain. than it testifieth against us. Gregory Nazianzen used to call the conscience paedagogum animae; for as a Pedagogue waiteth upon a child, and commendeth him when he doth well, and whippeth him when he doth evil; so the conscience when a man sinneth, it stingeth him like Hornets, Deut. 7.20. but when he doth well, it alloweth him: and that which we call conscience, the Syriack calleth it Tira, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscientiaa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formavit, pinxit. Rom. 2.15. Which signifieth a painted thing, for the conscience now is like a table, in which sundry things are painted; and this sort of writing in the consciences, hath not been unfitly compared to that writing, which we writ with the juice of an Onion; Simile. here the letters at the first are not legible, but hold the paper to the fire, and that maketh the letters legible: So these evil deeds, which sink first into the conscience, and are not legible, yet when the conscience is put to the fire of God's wrath, than they begin to appear legible, and then the Lord setteth their sins in order before them, Psal. 50.21. The second act of the conscience is to bind or lose; for even as a man, when he is bound hand and foot, he cannot stir out of the place; so the light which is in the conscience, bindeth the will of man, so to do a thing; that he cannot do any other thing unless he sin against it. Rom. 14.23. Whatsoever is not of faith is sin, that is, whatsoever he doth against his conscience, in that, he sinneth. Conscientia recta. Conscientia erronea. Conscientia dubia. Conscientia probabilis. Conscientia scrupulosa. This conscience is either a good conscience, a bad conscience; a doubting conscience, a probable conscience, or a scrupulous conscience. A good conscience is that, which is well informed, and concludeth rightly. A bad conscience is that, which is wrongly informed, and concludeth falsely. A doubtful conscience is that, which neither doth assent nor dissent, and therefore concludeth nothing. A probable conscience is that, which concludeth as it thinketh, upon probable and good reasons. And a scrupulous conscience is that, which concludeth, but with some fear or doubting, which troubleth the mind. Let us take but this one example for all in the case of eating of meat: A difference between these sorts of conscience. The good conscience saith, To the pure all things are pure, and therefore I may eat of this meat: the bad conscience of the jew saith, Touch not, taste not, handle not; therefore I will eat none of this, because it is unclean. The doubtful conscience doubteth whether he may eat of it, Rom. 14.23. but doth not fully conclude with the jew, that he may not eat of it. The probable conscience is this, which upon probable grounds, concludeth to eat of it. In Corinth some doubted whether they might eat of flesh sold in the Shambles, 1 Cor. 10. because perhaps they might light upon that in the Market, whereof the other part was sacrificed to Idols; but the probable conscience concludeth to eat of it, because in the Shambles it hath no relation to the Idol, and it knoweth, by all probability, that the rest of it was not sacrificed to Idols, but that the Priest got the rest for his portion; he seethe others who are men of a good conscience, eat of such; and upon these probable grounds he eateth of it. The scrupulous conscience is this which inclineth to eat, but with fear and grief to his mind, when he eateth it. The light in the conscience since the fall maketh not up this good conscience, The light of nature since the fall maketh not up a good conscience. but it maketh this ill conscience, and it troubleth the scrupulous conscience, and this doubtful conscience. When the bad conscience excuseth or accuseth falsely. This bad conscience it excuseth or accuseth: it excuseth an unregenerat man falsely, when he heareth the curses of the Law, and blesseth himself in the meantime, Deut. 29.19. joh. 16.2. Secondly, it excuseth him falsely, when he assenteth to the principles in general; but when he cometh to the particular application; he concludeth not rightly. When the Husbandmen killed the Lord of the Vineyard, Christ asked of the jews, what should become of these Husbandmen? Matth. 21.41. they answered, he will destroy these wicked men: but Luk. 20.16. when they consider this, that the matter touched them more nearly, than they said God forebid. The thing which they assented to in the general, they shun it in particular, as if they should say, we are no such men, and we hope that God will not so deal with us. So when it accuseth for the breach of any superstitious ceremony, as it did the superstitious Philistines; if they did but tread upon the Threshold of the Door, where Dagon break his neck, 1 Sam. 4.5. So a bad conscience accuseth a man truly sometimes, as Eccles. 7.22. for oftentimes also, thine own heart knoweth that thou thyself hast cursed others. The conscience is God's herald. The conscience bindeth as the Lord's deputy; the conscience may be compared to the King's Herald. The Herald intimateth to the Subjects the King's laws; When they are intimated, the Subjects are bound to obedience: but if the Herald should make intimation, of that which were not the King's Law, unto the Subjects; yet they are to give obedience to it, until they know the contrary: so a man is bound to obey his conscience, that is, to do nothing contrary to it, although it intimate a falsehood unto him. Quest. How can an evil conscience bind a man to that which is evil; it being God's Deputy, and God can bind no man to do evil? It bindeth him not simply to do the evil, Answ. but it bindeth him to do nothing against it: God cannot bind a man so, but he simply bindeth him always, to do right because he cannot err; judging that to be done which is not to be done, as the conscience doth. When a good conscience doth bind a man, Quest. and when an evil conscience doth bind a man, what is the difference between these two sorts of binding? A good conscience bindeth a man for ever, Answ. but a bad conscience bindeth not for ever, but only so long as he taketh it to be a good conscience: he is bound to do nothing against his conscience, albeit it be erroneous: but he is bound to search the truth, and then to lay aside this erroneous conscience. So out of these principles naturally bred in the heart, A difference between the law of nature and the laws of nations. arise all these laws which are written in the heart; and they differ from the laws of nations, or municipal laws of countries. Esay 24.5. saith, they have transgressed the laws, changed the ordinances and broken the everlasting covenant: they have transgressed the Laws, that is, the municipal Laws of the commonwealth: they have changed the ordinances: that is, these things wherein all nations agree; as not to do wrong to strangers, to ambassadors and such: A greater sin to break the law of nature than the law of nations. and then he cometh to the greatest of all; they have broken the everlasting covenant; that is, the law of nature: it is less to break a municipal law, than the law of nations; or it is less to transgress the law of nations, than to violate the Law of nature; for this Law is that: light which lighteneth every man, that cometh into the world, joh. 1.9. A man by this natural knowledge, Natural light cannot bring a man to the knowledge of his own salvation. cannot be brought to the knowledge of his salvattion; therefore the Law must be written anew again in his heart. It is a strange position of Clemens Alexandrinus, who holdeth that there was alia justitia secundùm legem naturae, alia secundùm legem Mosis, Strom. cap. 6. 7. et alia secundùm Christum; and he calleth these two first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or degrees to lead to Christ; and as the Law led the jews to Christ, so did philosophy lead the Greeks'; and hence he concludeth, that the good men amongst the Heathen were saved, or at least had some steps to salvation. Conclusion. The conclusion of this is, seeing the conscience is so obscured, and corrupted through the fall, we must labour to reduce it to the first estate again. When a compass is out of frame, we touch the needle of the compass with a Loadstone, that the stone may draw it right to the pole again: So the mind must be touched with the Loadstone of the Spirit of grace, that it may come back again to the Lord, as to the pole. EXERCITAT. VI Of the seven Precepts given to Noah. Act. 15.20. We writ unto them that they abstain from things strangled, and from blood. BEfore the Law was written, the Hebrews say, that the Lord gave to Noah seven Precepts, which were delivered of Noah by tradition to his posterity after him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these the jews call pirke abhoth, capitula patrum, the traditions of the fathers. The most ancient & first tradition that we read of, was that, Gen. 32.32. because jacob halted upon his thigh, therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh unto this day; So were these seven precepts delivered by tradition. The first was against strange worship or idolatry, 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not worship false gods; and this they called gnabhuda zar●, strange worship. The second they called it gnal birkath hashem, that is, they should bless the name of God. The third was gnal shepukoth dammim, that is, he was forbidden to shed innocent blood. The fourth was gnalui gniria, that is, he should not defile himself with filthy lusts. The fift was gnad hagazael, de rapina; that he should take nothing by violence or theft. The sixth was, gnal hadinim de judiciis. The seventh was, abhar min achai, ne menbrum de vivo; that he should not pull a member from a living creature, and eat of it. This precept they say, was given last to Noah, Gen. 9.4. but the flesh with the life thereof, which is the blood thereof, shall ye not eat: that is, How this precept of Noah not to eat blood is to be understood. (as the jews interpret it) ye shall not pull a member from a living creature, & eat of it, as the wild beast doth; but to stay until the beast be killed, and then eat the flesh thereof: neither shall ye eat the blood while it is hot, as if it were yet in the body: this is cruelty, & against a moral precept; to eat hot blood while the life is in it; Where the reason of the Law is perpetual, the Law is perpetual. for where the reason of the Law is perpetual, the Law must be perpetual. The reason of the Law is; ye shall not eat blood because the life is in it; so long as the life is in it, ye must not eat it: and see how this sin, Ezek. 33.35. is matched with other great sins. Ye eat with the blood, and lift up your eyes towards your Idols, and shed blood, and shall ye possess the land? The moral transgressions of the Law joined with it here, sheweth that it is cruelty to eat hot blood. But Levit. 7.27. was the ceremonial part of the Law: and the Apostles in the council, Act. 15. forbiddeth them to eat any thing that was strangled; whereby they meant the ceremonial part of the Law. Quest. Whether are we to take these precepts as ceremonial or as moral? Answ. The most of these are moral precepts, and the same which are set down again in the Law: For when the Apostles biddeth them abstain from fornication, Act. 15. See Beza, Act. 15. It is the same that is forbidden in the fourth precept given to Noah, not revelare turpitudinem, and to interpret here, fornication, for eating of things sacrificed to Idols, seemeth to be a strained sense: for that is forbidden already by the first precept, to Noah. And to uncover the nakedness according to the phrase of the Scripture, is meant of bodily pollution and not of spiritual fornication. Of eating of blood, see more in the appendix of Command. 6. Now besides these moral precepts set down by the council, they interlace this ceremonial precept de suffocato, forbidding to eat things strangled; and they give the reason wherefore the Gentiles should abstain from these, Act. 15.21. For Moses is read in their Synagogues every Sabbath, Why the Apostles forbidden to eat blood or things strangled. as if james should say, they profess not only the moral Law, but also the ceremonial Law yet; therefore ye Gentiles shall do well to abstain, from these things which may give them offence. The jews respected these precepts most, because they were kept in the Church even from Noah's days. The Hebrews add further; that there was no other precept given until Abraham's days; then God added the precept of circumcision, and afterwards taught them to separate tithes. God at the beginning taught his Church by tradition and not by write. The Lord taught his Church in her infancy this ways by traditions, and not be write: and even as parents teach their children the first elements by word, Simile. and afterwards by write; so the Lord taught his Church first by word, and then by write. Conclusion. The conclusion of this is. The Lord never left his Church without his word to direct her: before the fall, he spoke immediately to Adam and Eve, & taught them. In the second period, he taught them by these seven precepts. In the third period, by the Law written, and in the fourth period by the Gospel. EXERCITAT. VII. Of the divers ways how God revealed himself extraordinarily to his Church. Heb. 1.1. God who at sundry times, and in diverse manners spoke in times passed unto the Fathers by the Prophets. GOd manifested himself to his Church; God revealed himself to his Church four ways. first by prophecy, secondly, by the holy Spirit, thirdly by Urim and Thummim, and fourthly by the pool Bethesda. First by prophecy. Sundry sorts of prophecy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were sundry sorts of prophecy: the first was lepi face to face, to Moses only. This sort of prophecy was the highest degree of revelation; and it drew nearest to that sort of vision, which we shall get of God in the heavens. He manifested himself to Moses' face to face, How the Lord manifested himself to Moses. and he knew him by his name, that is, not only by the face, as Princes know many of their Subjects; but he knew him inwardly, and liked him: this was notitia approbationis. Moses' saw God face to face, yet he saw not the essence of God, for he dwelleth in a light inaccessible. john saw Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. john saw God three manner of ways. First, in his incarnation, he saw God dwelling amongst men in the flesh here. Secondly, in his transfiguration upon the Mount. Thirdly, in the Spirit upon the Lord's day, Rev. 1.10. Although john lay in the bosom of Christ and was his beloved Disciple, yet he saith, No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father he hath declared him. joh. 1.18. Differ. 1 Differences betwixt the revelations made to Moses, and to the rest of the Prophets. When God spoke to Moses, he spoke to his underderstanding immediately. A man hath a right ear, and a left ear; the understanding is like the right ear and the fantasy is like the left ear: he spoke to Moses' right ear, to his understanding: but when he spoke to the rest of the Prophets, by some shapes and visible forms; he spoke first to their left ear. Moses' saw no visible shapes nor forms, except only in the entry of his calling, when he saw the bush burning, Exod. 3.6. and the Angel coming to kill him in the Inn, Exod. 4.24. and when he saw the pattern of the Tabernacle in the Mount, Heb. 9 but usually God manifested himself to his understanding. Differ. 2 Secondly, the other Prophets were astonished and weakened at the sight of God. Dan. 8.27. and I Daniel fainted and was sick certain days, and I was astonished at the visions. So Ezekiel fell upon his face when the Lord revealed himself unto him. Chap. 3.27. But Moses was never afraid at the sight of God but thrice. First when he was to enter in his calling when he saw the bush burning. Exod. 3.2. Secondly, at the giving of the Law, Heb. 12.21. Thirdly, in the Inn. Differ. 3 Thirdly, Moses needed not such preparations before he prophesied, as some of the other Prophets did. Elisha before he prophesied, called for a Minstrel to settle his passions; that he might be the more fit to receive his prophecy. 2 King. 3.15. But Moses needed not such a preparation. So Paul when he was ravished to the third heaven, this knowledge which he got, was intellectual, and it was neither by the sight, nor by the fantasy: and whether the soul was in the body here tanquam in organo, vel tanquam in sede only, See junius de purgatory. it may be doubted. The second sort of prophecy, was by vision; as when Moses saw the bush burning, this was presented to him when he awas awake; this was the meanest sort of revelation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The third sort was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Visio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Visio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when something was presented to their fantasy in a dream. These visions which he show to the Prophets, sometimes they were of things which really existed; as Zacharie saw josuah the high Priest, and Satan standing at his right hand. Zach. 3. Sometimes of things that might be and was not: as Zacharie saw two women carrying an Ephath, Zach. 5.5. and sometimes of things that were not, nor never could be: as the monstrous beasts shown to Daniel, and to john in the revelation. When the Lord revealed himself to the Prophets in these visions: The Lord appeared to his Prophets, sometimes immediately, and sometimes by an Angel. sometimes he spoke mediately to them by an Angel. As Exod. 3.2. God is said there to appear to Moses; but Act. 7.30. an Angel is said to appear in the burning bush. Sometimes again in these apparitions, he immediately appeared to the Prophets. joh. 12.40. He blinded their eyes, etc. these things he said when he saw his glory, that is, when he saw Christ's glory. When the Angels did appear to the Prophets in these visions, they appeared in the shapes of men, The Angels ever appeared in the likeness of men, but not in the likeness of women or beasts but they never appeared in the likeness of women, fare less in the likeness of beasts, as the Devil doth: therefore Levit. 17.7. they shall no more offer their sacrifices unto Devils, in the Hebrew it is, leshegnirem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hoary ones; because the Devil appeared in these shapes. When the Cherubims appeared they carry the face of a man, the crest of a Lion, the feet of the Ox, and the wings of an Eagle; they had not four faces (as some think) but in something they represented man, in something the Lion, in something the Ox, and in something the Eagle: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panim here should be translated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the Angels appeared in the likeness of man, they were more glorious than any man. When the Angels appeared to the Prophets, there was more glory in them, then in other men; although sometimes they concealed this glory for a while, as may be seen Gen. 18. comparing it with Heb. 13.2. When Paul saw an Angel standing by him in the likeness of a man of Mecadonia; there was more glory in him, than in all the men of Mecadonia, Act. 6.9, Because the glory of an Angel did shine in him: and in this sense it is said, Act. 6.15. that they saw the face of Steven as it had been the face of an Angel, that is, his face did shine above the face of mortal men, as when the Angels appeared in humane shape. But when the Lord appeared in the likeness of a man, than his glory fare exceeded the glory of an Angel, When the Lord appeared in the likeness of man, he exceeded the glory of an Angel. Esa. 6.1. I saw the Lord sitting upon a throne. First, he was set upon a high throne. Secondly, his reached down to the ground, which signifieth his glory: the hem of his garment touched the ground, which signified the humanity of Christ: and the Seraphims covering their faces, because they could not behold the glory of God. And when the Lord appeared in these visions, he appeared in the likeness of an old man: as Daniel saw the Ancient of days sitting upon a throne, Dan. 7.9. and Reve. 1.14. when the Son of God appeared, his hair was white as wool, and white as Snow: but the Angels of the Lord appeared in the likeness of young men, Mark. 16.5. and the Cherubims were made like young men. Quest. Which of the Prophets saw the most excellent visions. Exekiel saw the most excellent visions. Ezekiel's visions for the most part were of Christ: and the spiritual Temple. Answ. Esay saw the Lord sitting upon a throne, Esa. 6.1. but this was a vision of judgement, to make fat the hearts of the people: but the visions of Ezekiel for the most part were of Christ and the building of the spiritual Temple. These visions were so high, that the jews forbade any to read them ante annum sacerdotalem, that is, before they were thirty years of age. Whether were the revelations by visions, Quest. or by dreams, or that which was intellectual more perfect? Thomas answereth; Ans. that the vision which was to the fantasy, was more agreeable to the nature of man, and to his estate here: But that which was immediately to the understanding, cometh nearer to our estate in glory. It is generally to be observed here; The Prophets understood these things which they phophecied. that in all these sorts of visions, and apparitions, they understood that which they prophesied: and therefore the Prophets were called videntes, Seers, job. 13.1. mine eyes hath seen all these things, mine ears hath heard them, and I understand them all. Pharaoh did not understand these things which he saw; therefore he was not a Prophet: So Belthasser when he saw fingers writing upon the wall, he under- not that which he saw, and therefore he was not a Prophet: and so Caiphas understood not what he prophesied. joh. 11. They were like unto men who are purblind and see not a thing distinctly: and therefore desires others to tell them more distinctly what it is. The jews say of these, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were stirred up by God, but they sought not the Lord. And of Balaam they say, prophetavit ex voluntate Dei, sed non cepit quod prophetavit. Daniel at the first understood not the prophecy, but the Angel revealed it unto him, Dan. 8.17. So the Lord appeared to them in Dreams as he did before to them when they were awake, and sometimes these dreams were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dreams in which they saw some shapes and visions; as jacob saw a ladder in his dream: so Abraham in his dream, saw the Carcases, and fowls lighting upon them. Gen. 15.8. Daniel saw the four monarchies, represented be four visible shapes, Dan. 4. and sometimes he revealed himself sine symbolo, without any visible shape; as to joseph, Matt. 2. and to the wise men, Mat. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord was only author of these dreams, therefore. Gen. 37.7. when joseph is called bagnal chalamoth, it is not well translated Lord of dreams, for God himself is only Lord of dreams. The seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. infomniator, and it signifieth not simple a dreamer but him who dreameth often, therefore chalamoth is in the plural number. If the Lord revealed himself in the forepart of the night as he did to Abraham, than it was called Tardema, a dead sleep, 1 Sam. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit sopor domini super eos id est magnus. But if in the latter part of the night, than it was called chalam, a dream. To some he revealed himself in a dream, but he gave then not the interpretation of it, as to the Butler and Baker. Some had the interpretation of the dream, but not the dream, as joseph. Nebuchodnezzer had the dream, but Daniel the interpretation of it, but the Prophets of God: had both the dream and the interpretation of it, as Daniel. The heathen sometimes had both the dream and the interpretation, The Prophets had the dreams with the interpretations of them. as the Midianites had of the Barley cake. jud. 7. but this was for their destruction: but the comfortable dreams and visions, with their interpretations; were only revealed to the Prophets, for the good of the Church. Quest. Whether was the revelations by dreams, or by visions the more perfect revelation? Intensive the revelation by vision was the more excellent, Revelatio intensiva. Revelatio extensiva. but extensive the revelation by dreams was the more excellent, and that by vision came nearest to that which was intellectual, for they had no use of their senses in it, & the visions were presented to their understanding only. When we take up a thing by sense; Somethings are presented to the sense, somethings to the fantasy, and some things to the understanding. first the sense transmiteth it to the fantasy, and then the fantasy sendeth it to the understanding; this is the most imperfect sort of knowledge. Secondly, when the vision is presented to the fantasy only, and the fantasy sendeth it to the understanding, this is more perfect than the former. And thirdly, when the vision is presented to the understanding only, this is a higher degree. In the Knowledge which they got by dreams, first, they had the dream, and when they were awake they got the understanding of it: but in a vision they presently understood the thing presented unto them. Because the revelation by vision was the more perfect sort of knowledge, therefore joel saith your young men shall see visions, and then he added, your old men shall dream dreams, as the more imperfect sort of revelation, joel. 2.28. Quest. It may be asked why God revealed himself this way by dreams? Ans. Reason 1 The reasons were these. The reasons why God revealed himself by dreams. First these things which we begin to think upon when we are awake we begin to try them by reason, and if reason approve them not then we reject them, but in a dream the mind receiveththings not examining them by reason. In matters Divine the less that reason have a hand in admitting of them the better it is, and here it was better for the Prophets to be ruled by God, and fit for them to be scholars than judges. Reason 2 The second reason why he taught his Prophets by dreams was this, to let them see how fare his power exceeded the power of man; for masters cannot teach scholars; but when they are awake and giving heed: but God can teach his Prophets in a deep sleep and in a dream: which gave the Prophets to understand what great commandment, the Lord had over all the faculties of their minds. Reason 3 He revealed himself in dreams to them, to let them understand, that death took not away all knowledge from man, and that there was another way to get knowledge, than by discourse or reason. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How the Lord revealed himself to his Prophets by the holy Spirit. The third way, how the Lord revealed himself to his Prophets; was by ruah hakkodesh, by the holy spirit: then the Prophets had all the use of their senses; hearing one speaking to them, as we do every one another, and seeing, etc. and the more use that they have of their senses, Drusius in Pentateuchum. the more unperfect was their revelation. Others distinguish this sort of revelation which was by the holy Spirit, from that which was properly called prophecy: they say these who spoke by the holy spirit, & were Prophets in that sense, they were not called to attend still as Prophets; such as was David a King; & Daniel a Courtier: But Esay and jeremy were Prophets properly so called: because they waited still, and attended in the school of the Prophets. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth way, how God revealed himself, was by urim & thummim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are always joined together except in two places of the Scripture, What sort of revelation was by Urim and Thummim. Exod. 17.21. and 1 Sam. 28.8. This was a different kind of revelation from the former: for by this the Priest did not prophesy, neither made songs to the praise of God: but having put on this breastplate, it was a sign to him that God would answer these doubts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he asked of him, & it is called the Breastplate of judgement, mishpat signifieth, either the administration of public judgements, Esa. 41.3. or private affairs, Pro. 13.23. est qui absumitur absqe judicio, that is: because his family is not rightly administrat. It is called then the breastplate of judgement: because the Lord taught his people in their doubtful cases; what to do, The breastplate and the Urim and Thumim are distinguished. by this vrim and thummim. Exod. 28.30. Thou shalt put in the breastplate Vrim and Thummim. Some hold that the twelve precious stones set in the breastplate, were called vrim and thummim: as Kimchi; but the Text maketh against that: for the breastplate, and the urim and the thummim are distinguished vers. 30. Some of the jews again incline most to this sense; that these two words vrim and Thummim were set in the breastplate as holiness to the Lord was written in great letters upon a plate of Gold, What this Vrim and Thummim were. and set in the forehead of the highpriest. But it seemeth rather that they were two precious stones given by the Lord himself, to be set in the breastplate: and an Ancient jew called Rabbi Bechai marketh, ה demonstrativum. that these two are set down cum he demonstrativo for their excellency. Neither saith the Lord thou shalt make vrim and thummim as he said of the rest of the ornaments of the Highpriests, thou shalt make this or that. The letters did not make up the answer. It is commonly holden that the letters did shine out of the breastplate of Aaron, when the Lord gave his answers to him, that he might read the answer by the letters: but this could not be, as may appear by the form of the breastplate following. The form of the Breastplate. When David asked of the Lord, 1 Sam. 23.12. will the men of Keila deliver me and my men into the hands of Saul? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord said ysgiru, they will deliver thee: here the letters in the breastplate would have made up this whole answer; jod from jehuda, Samech from joseph, Gimel from Gad, jod from Levi, Resh from Reuben, and Vau from Reuben, but judges 20.8. when the Israelites asked counsel of the Lord, who shall go up first to battle against Benjaman? it was answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehuda Battechilla, juda shall go up first, now there was not so many letters in the breastplate to express this answer, for there wanted four letters of the Alphabet in the breastplate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Sam. 5.23. There wanted four letters in the Breastplate. when David enquired of the Lord, shall I go up against the Philistimes? the Lord answered, Thou shalt not go up but fetch a compass behind them and come upon them over against the Mulberry trees. The letters in the breastplate could not express all this, therefore it was not by the letters that the Lord answered the Priest: but when he had on this breastplate, How the Lord taught the Priest by Urim and Thummim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rationale upon him, than the Lord taught him what to answer; and this breastplate was but a sign unto him, that the Lord would answer him, as Sampsons' hair was a sign unto him, that the Lord would continue his strength with him as long as he kept his hair; how was the strength in Sampsons' hair? not as in the cause, or in the subject, but only as in the sign, so in the Apostles garments and shadow; The Vrim and Thummim were a sign only that the Lord would answer the Priest. they were but a sign of their power which they had in healing miraculously; and so was vrim and thummim but a sign of this, that the Lord would answer the Priest. The vrim and thummim were not always with the Ark; The Vrim and Thummim were not ever with the Ark. for all the time of Saul they asked not counsel of the Ark, 1 Chron. 13.3. Let us bring again the Ark of our God unto us: for we enquired not at it, in the days of Saul; they went usually to ask counsel in the Tabernacle and Sanctuary of the Lord, jud. 20. they went up to Silo, where the Tabernacle was, to ask the Lord then the Ark was in the Tabernacle: but when the Ark was separated from the Tabernacle, they might sacrifice in the Tabernacle. So they might ask the Lord here by urim and thummim although the Ark was not there. When the Highpriest asked counsel for David, at Nob: the Ark was not there nor the Tabernacle; but only vrim and thummim: but when the Ark and the urim and thummim were together, they always enquired the Lord before the Ark; and when they were separated; they turned their faces towards the Ark, wheresoever it was, when they asked counsel by the judgement of urim and thummim. When David was in Ziglag, 1 Sam. 30. he asked counsel of the Lord by the Priest: but neither the Ark nor the Tabernacle was ever in Ziglag a town of the Philistines. They asked counsel of the Lord at the Ark by the High Priest. When any are said, to ask counsel of the Lord, who were not Highpriests; as the Israelites are said thrice to ask the Lord. jud. 20.18. 1 Sam. 14.37. & 23.2. 1 Chron. 14. they are understood to have done this by the Highpriest, for Num. 27.21. joshua is commanded to ask counsel at the Lord, by Eleazar the Highpriest. How he stood who asked counsel by Urim and Thummim. The manner how he stood who asked counsel of the Lord by the Highpriest, He shall stand before Eleazar the Priest, who shall ask counsel for him after the judgement of Urim before the Lord. Num. 27.21. he stood not directly before the Highpriest, for than he should have stood betwixt him and the Ark: therefore liphne should be translated juxta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a latere, or beside the Priest. He stood by the Highpriest when he asked counsel, and he heard not what Lord said to the Priest; but the Priest gave him his answer. The Lord by Urim and Thummim answered distinctly to every question. When two things are demanded of the Lord, he answered in order to them. As 1 Sam. 23.9. will they come up? The Lord answered, they will come up. So he answered to the second question, will they deliver me? They will deliver thee. They asked not counsel of the Lord by Urim and Thummim but in great and weighty matters; They asked counsel by Urim and Thummim only in matters of weight. as David after the death of Saul, 1 Sam. 2. So 2 Sam. 5. they asked the Lord, for the King, for the common wealth or for a tribe, or for making of wars, but in matters of less moment they asked not the Lord, by Urim and Thummim: as if any thing had been committed to one's custody, and it was lost; they did not ask the Lord for it by Urim and Thummim, but the oath of the Lord was betwixt them, Exod. 22.11. When they got their answers by Urim and Thummim, God confirmed his answers sometimes by lot. the Lord confirmed their answers sometimes by lot. As 1 Sam. 10.8. he asked first by Urim and Thummim, who should be King? and than it was confirmed by lot. So when joshua divided the Land. First, he got his answer by Urim and Thummim, and then he biddeth them cast lots, & as their lots ascended, he distributed unto them, Num. 26.55. When the Highpriest consulted, he stretched out his hands unto the Ark of the Lord. 1 Sam. 14.19. collige manum tuam, draw in thine hand. The difference betwixt the predictions of the Prophets and the Priest, by Urim and Thummim was this. A difference between the predictions of the Priests by Urim and Thumim, and the predictions of the Prophets. The Prophets when they foretold things, ut futura in seipsis, as to fall out in themselves; then they always fell out: but when they foretold things as they were in their causes, than they might fall out, or not fall out. Example, Esay saith to Ezekias, set thy house in order for thou shalt dye, and not live, Esay. 38.1. Prophecies as the respect the second causes and events. looking to the second causes, and to Ezekias, he shall dye. But looking to the event, he shall not dye. So 1 King. 21.20. The Lord threatened to bring a judgement upon Achab, and yet upon his humiliation spared him. So the Lord threatened Ninive, forty days and Ninive shall be destroyed, jonah. 3.4. and yet when they humbled themselves they were not destroyed. But that which was revealed by the Highpriest, when he took on Urim and Thummim, took always effect. Object. But it may be said, jud. 20.23. shall I go up to the battle against the children of Benjamin our brother? The Lord answered, go up against him. And yet they were killed. Answ. In this first answer the Lord showeth, that they had just cause to make war against Benjamin; but he answered not to the success of the battle, because they were not as yet humbled; and they trusted too much to their own strength. But when Phineas demanded what they should do▪ vers. 28. when they were humbled: they got a direct and more distinct answer: go up, for to morrow I will deliver them into thine hand. De pont. Rom. lib. 4. 3. Bellermine the jesuite, that he may prove the infallibility of the Pope in judging in matters of faith; allegeth the Urim and the Thummim, which were upon the breastplate of the Highpriest; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation. which directed him that he could not err in judgement. But this reason is faulty many ways. First, in the derivation of the names; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation to exclude the radical letter, for there is duplex Man, here and Aleph is excluded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for he deriveth Vrim from the root jara which signifieth, to teach; whereas it is derived from or to give light. So he deriveth thummim from the root Aman, which signifieth to believe; whereas it cometh from tamam, to make a thing perfect. The seventy translate th●se words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ye would say, manifestatio & veritas. And so doth Hierome. But this they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they respect more the end here, wherefore they were put into the breastplate, than their proper significations. For as Urim properly signifieth brightness, and figuratively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because that which maketh all things manifest is the light, Ephes. 5.13. and this Thummim properly signifieth perfection; so figuratively in things spiritual, it signifieth verity. The Seventy looking to the figurative signification, translate them this ways. Secondly, put the case that Vrim and Thummim signified doctrine and verity, yet it will not follow that the Highpriest might not err: for by these were signified not what sort of men they were, but what sort of men they ought to be. Prov. 16.10. A divine sentence is in the lips of the King, and his mouth transgresseth not in judgement. Here is a clearer place that the King of Spain cannot err in judgement, than that the Pope cannot err in judgement; if ye will take words as they stand. But the meaning of the words is, a divine sentence ought to be in the lips of the King; and then his mouth will not transgress in judgement. So these two are set in the breastplate of Aaron, to teach him his duty: but they were not notes of his infallibility. And if by Urim, they would infer his infallibility in judgement: so by Thimmim, they may infer his holiness of life: and so none of the Popes were profane and wicked men. Thirdly, this breastplate served not for a trial of his doctrine, but only for foretelling of the doubtful events of things; for their doctrine was to be tried by the law and by the testimony, Esa. 8. Fourthly, The Highpriests might err. if Vrim and Thummim signified verity and judgement, than it should follow, that none of the Highpriests could err: but we know that Vrijah the Highpriest in the time of Achaz, brought the pattern of the Altar of Damascus, and placed it in jerusalem. 2 King. 16.6. And Caaiphas erred, when he condemned Christ to death. Lastly, let this be granted, that the Highpriest under the law could not err; therefore that either Peter or the Pope his successor (as they allege) could not err, it will not follow. For this privilege, not to err, belongeth to none, but to jesus Christ, of whom the Highpriest was a type; who had both Vrim and Thummim, purity of doctrine and perfection of life. Quest. How long did the gift of prophecy endure in the second Temple. Answ. How long the gift of prophecy endured under the old Testament. The gift of prophecy endured under the old Testament until the time of the Macedonian Empire. When Alexander the great did reign, Nehemiah maketh mention of one jaddus the Highpriest, Neh. 12.7. who met Alexander, See Shinlerusin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he came against jerusalem. Now if there had been none, who were infallibly directed by the Spirit of God at this time; who could have put this into the canonical Scripture it being historical? therefore there behoved to be one at this time, who had the spirit of prophecy, and was one of the masters of the great Synagogue, who did this: and then the Sun went down upon the Prophets. Micah. 3. and the gift of prophecy ceased. The gift of Prophecy given under the new Testament. These gift of prophecy was bestowed anew again, in the second Temple, under the new Testament. joel. 2. I will pour out my spirit upon all flesh, and your young men shall see visions, etc. This gift lasted in the Church, till the second Temple was destroyed. The jews by a certain kind of Kabbala called gematrja, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe upon Hagg. 1.8. it is written there ekkabhda, I will be glorified, because the word wanteth the letter ה in the end of it, which letter standeth for five; they say that the want of this ה, showeth the want of five things in the second Temple, which were in the first. The Ark, the mercy seat, and Cherubims. Secondly, the fire from Heaven. Thirdly, the majesty of Divine presence called shekena. Fourthly, the holy Ghost. And fifthly, Vrim and Thummim. But this rabbinical observation is most impious, The jews cabbalistical observation blasphemous. and serveth to overthrow all the whole New Testament, to deny jesus Christ, and to condemn his Apostles and Evangelists; as though they had not the gift of the holy Spirit when they wrote, during the time of the second Temple: and this is contrary to the very scope of the Prophet, Hagg. 1.8. Go up into the mountain, and bring wood to build this house, and I will take pleasure in it, and I will be glorified saith the Lord, and Hagg. 2.9. The glory of the latter house shall be greater than the former, and in this place will I give peace saith the Lord. Whether were the Ark, the Vrim and Thummim, Quest. and the holy fire in the second Temple or not? Answ. Although there was greater spiritual beauty in the second Temple, than in the first; The Ark was not in the second Temple. yet the second Temple wanted this typical Ark, the Vrim and Thummim, and the fire; therefore it is but a fable of theirs, josephus' ant. lib. 14. who say, that Titus after he had destroyed the second Temple, brought the Ark to Rome in his triumphs; but the Ark was never seen in the second Temple; and josephus, who was an eye witness of Titus triumphs showeth, that it was only but the table of the shewbread which Titus carried away in his triumphs, and is seen yet pictured there. The Vrim and Thummim were not in the second Temple, but the graces signified by them. Object. But it may be said. Nehem. 7.65. and Ezra. 2.63. That they should not eat of the most holy things, until there stood up a Priest with Urim and with Thummim. Answ. It is the manner of the Scriptures to express the nature of the Church under the New Testament; The new Testament expresseth things sometimes under types of the old Testament. by figures and types which were under the Old Testament: so by Urim and Thummim which were in the first Temple; to express the perfection of the Priests, which should be in the second Temple. The last way, How the Lord revealed himself by the pool Bethesda. how God revealed himself in the second Temple, was by the pool Bethesda: when the Angel came down at certain times to stir the pool, than whosoever after the first troubling of the water stepped in, he was cured of whatsoever disease. joh. 5.4. It was not the Angel that cured them here: for it is a true Axiom of the Schoolmen, An Angel cannot work a Miracle. pars naturae non potest superare naturam, an Angel is but a part of nature, therefore he cannot work a miracle, What Angel wrought this Miracle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is above nature. It was Christ himself who wrought the miracle, it was he who loosed the prisoners, Psal. 146. Mattir, is so to lose the bound, that they have use both of their hands and feet, to leap as freely as the Grasshopper doth, which hath legs to leap upon the earth, Levit. 11.21. So the diseased were loosed, that they might leap and go straight upon their own feet. By Angel here some understand the power of God, who useth his Angels, as his ministers to work many things below here; and therefore the Seventy put God in place of the Angel, as Eccles. 5.6. Say not before the Angel, that it was an error. But the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Chaldees use to ascribe the work of God to his ministers, the Angels. But it is better to ascribe this miracle here, to the Angel of the covenant jesus Christ. Tertullian saith, that the operation of the fishpoole being now to cease and to lose the virtue of it, our Saviour curing him who had been long diseased, being at the pool, gave thereby an entrance to all sick persons to come unto him: as if he should have said, he that desires to be whole; let him not come to the pool, or expect the coming down of the Angel: for when he cometh, he healeth but one; but come unto me, and I shall heal you all. Conclusion. The conclusion of this is, seeing we have a more clear manifestation of the will of God by Christ, than they had under the Law; let us beware to offend him now. He that despised Moses' law, Heb. 10.28. died without mercy, under two or three witnesses, of how much sorer punishment shall we be thought worthy of, if we tread under foot the Son of God. EXERCITAT. VIII. Of the necessity of the Word written. joh. 20.31. But these are written that ye might believe. GOd thought it necessary, after that he had taught his Church by Word; next to teach her by write. There is a twofold necessity. The first is called an absolute necessity: the second, of expedience. Again, Necessitas absoluta Necessitas expedientia Gods revealed will was necessary to all men, as a cause; but his written word was necessary as an instrumental cause; and this word is considered either essentially, Scriptura est necessaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word considered essentially or accidentally. Simile. or accidentally. Essentially for the written word: this written, and unwritten word, differ only as a man naked, and clothed; for there is no change in the nature and substance here. And that we may the better underderstand the necessity of the writing of the word, we must distinguish here the states of the Church. First, The estate of the Church considered three ways. she was in a family or oeconomike. Secondly, she was Nationall, dispersed through the country of the jews. Thirdly, she was Ecomenicall or Catholic, dispersed through the whole world. So long as she was in a family, and the patriarchs lived long, to record to the posterity, the word and the works of God; then God taught his Church by his word unwritten. But when his Church began to be enlarged, first through judea, & then through the whole world, than he would have his word set down in write; Why God would have his word written. because then the Fathers were not of so long a life, to record to the posterity, the word and the works of God. Again he did this to obviate the craft of the Devil, and the counterfeit writings of the false Apostles. God revealeth himself most surely to us by his word. It was necessary then, that the word should be written, that the Church might have a greater certainty of their salvation. See how fare the Lord commendeth unto us, the certainty which we have by the Scriptures; above all other sort of revelation. 2 Pet. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have also a more sure word of prophecy: here the certainty of the Scriptures, is preferred to the transfiguration in the mount. Secondly, the Apostle Gal. 1.8. preferreth it to the revelation made by Angels, If an Angel should come from heaven and teach any other Gospel, let him be accursed. Thirdly, Christ himself preferred the certainty of it to Moses and the Prophets. If one should come from the dead and teach us. Luk. 16.31. The Church is not the last resolution of our faith. The Church of Rome then doth great wrong to Christians; when they would make the last ground and stay of Christian faith, to be the Church only; But we are built upon the foundation of the Prophets, and Apostles, Ephe. 2.20. the Lord when he dwelled between the Cherubims, he set the Candlestick upon his right hand, and the table with the shewbread upon his left hand: to teach us, that the Scriptures are to be preferred still to the testimony of the Church; and that we must rest upon their testimony primariò. Quest. Whether is it an Article of our faith, to believe that the Scriptures are the Word of God or not? Ans. Somethings de fide & de verbo fidej, somethings de verbo fidej, but not the fide primario, somethings neither de fide neither de verbo fidej. Some things are both de fide, & de verbo fidei; as Christ is Emmanuel. Secondly, somethings are de verbo fidei but not the fide primariò; as Paul left his cloak at Troas. Thirdly, somethings are de fide, but non de verbo fidei, which are the conclusions drawn from the canonical word by consequence. And these are either drawn from the word generally; as this, that the Scriptures are the word of God. for this is evident from the whole word generally, and although this be a principle in itself, which ought first to be believed; yet in my conception, and manner of taking up, it is a conclusion arising from that majesty and Divine character which is in the word itself, or the particular conclusions drawn from the word. They are de fide, non de verbo fidei, as when a man concludeth, his own particular justification from the word; as I james am justified, est de fide mea, and not a part of the canonical word, but an application arising from it. Fourthly, something are neither the fides nor de verbo fidei. Secondly, we may answer to this: whether the word written be an article of our faith or not. Articles of our faith, taken generally or specially. The articles of our faith are either taken generally, or specially: generally, for all that is contained in the Scriptures, or may be deduced by way of consequence from the Scriptures: than it is not an article of our faith, to believe the canon of the Scriptures. Secondly, specially for that which is contained in the Creed; for the Creed is the substance of that which is contained in the Scriptures; and than it is an article of our faith to believe the Cannon of the Scriptures. The Scriptures of God, are considered essentially, The Scriptures considered essentially or accidentally. or accidentally. Essentially, as they proceed from God; accidentally again, as they were written by such and such men. As they proceed from God, we must believe them to be true, and to be the means of our salvation; for saving truth is only from God. But if we consider them but accidentally, as they are written by such and such men, than it is not an article of our faith to believe them; for it maketh not to our salvation primariò, to know that they were written by such and such men. When the books in holy Scripture, carry the names of those who wrote them; as the books of Moses carry his name; if a man should deny these books to be written by Moses, & then be ignorant altogether of the matter contained in them; then his ignorance were damnable, Ignorantia damnabilis negatio haeretical. and the denial of them heretical; they have Moses and the Prophets, Luk. 16. But if the writer of the book be not set down in the Scripture; if a man should deny such a man to write it, he should not be reputed as an heretic for that; Negatia est haerètica per accidens sed ignoratio non est damnabilis. and to be ignorant that such a man wrote it, this were not damnable ignorance. Example, it is holden that Paul wrote the Epistle to the Hebrews; now if a man should deny that Paul wrote this Epistle, he were not to be holden a heretic for that, neither were his ignorance damnable. A man may be ignorant of this or that book, and yet be saved, and many were saved before the books were written, and now many are saved who cannot read the Scriptures. Ignorantia hic est infirmitatis & negatio est haeritica per accidens. But when a man doubteth of the order and number of the books in the Canon, this argueth but his unskilfulness and infirmity, and the denial of the number and order of these books, is but heretical by accident, and the ignorance is not damnable. Quest. When we believe such a book to be written by such a man, whether believe we this by a justifying faith, or by an historical faith? Ans. When we believe that such a man wrote this book, this is but an historical faith, and this we have by the Church: but that which is dogmatic in this book, that we must believe out of the word itself; we being illuminate by the Spirit. Conclusi. The conclusion of this is. Seeing God hath revealed his will in his word written to us, and remitted us always to the law and to the testimony, Esay 10.8. joh. 5.49. search the Scriptures: therefore these who leave the Scriptures, and make choice of traditions; they forsake the fountain of living water, and dig Cisterns to themselves that cannot hold no water, jer. 2.13. EXERCITAT. IX. Of the singular prerogatives which the secretaries of the holy Ghost had, who wrote the Scriptures. 2 Pet. 1.21. And the holy men of God spoke as they were moved by the holy Ghost. Prorogative. 1 THe holy men of God, who were inspired by the holy Spirit to write the Scriptures: First they were immediately called by God. Gal. 1.12. for the Gospel which I preached, I received it not of man, neither was I taught but by the revelation of jesus Christ, they had not their calling from man, but immediately from God. They had their calling intuitu Ecclesiae, Vocatio vel est intuitu ecclesiae. intervetu eccles. 1 Cor. 3.2. sed non interventu Ecclesiae: that is, God ordained these offices for the good of the Church, and it was for the Church cause that he appointed them; but they had not their calling from the Church. But Preachers now have their calling both intuitu Ecclesiae, & interventu Ecclesiae. Immediata suppositi virtutis. There is immedietas ratione suppositi & immedietas ratione virtutis: the first is, when the person is immediately separated by God to such a calling; the second is, when the graces and calling, are immediately given by God When Ministers are called, they have their gifts immediately from God, and so they have their calling; there interveneth no suppositum, or midst between God and them: but for the appointing and designing of them to such places; that they have from the Church. But the Apostles were called immediately, both ratione suppositi & uírtutis; they had their gifts immediately from God, neither were they designed to such and such plaees as the Ministers are now. The Prophets and Apostles were immediately called by God, and therefore Mathias was chosen by lot to be an Apostle, because the lot is immediately directed by the hand of God; but Preachers now should not be chosen by lot. Zeno the Emperor tempted God in this case, laying a paper upon the Altar, that God might write in the paper the name of him, who should be Bishop of Constantinople: Nicepherus, Lib. 2. but Flavitius corrupting the Sexton of the Church, caused him to write in his name, and so was made Bishop of Constantinople. Object. But Moses learned from the Egyptians, and Daniel from the Chaldeans: therefore it may seem that they had not their calling immediately from God. Answ. The Apostles and Prophets learned their humane Sciences and Arts from men but not their divine knowledge. They had the learning of humane sciences and trades from men; as Paul learned from men to be a Tent maker: so Moses learned these humane sciences from the Egyptians, & Daniel from the Chaldeans; but their knowledge, as Prophets & Apostles immediately was from God. Although they had their divine knowledge immediately from God, Simile. The Prophet's knowledge was kept by reading. Dan. 2.9. and 1 Tim. 4.13. yet they were to entertain it by reading, As the fire, that came from heaven upon the Altar was miraculous; yet when it was once kindled, they kept it in with wood, as we do our fire: So the Prophet's knowledge was preserved by reading, as ours is. Prorogative. 2 Their second prerogative, was the measure of knowledge they had in matters Divine. The measure of the Prophets and Apostles knowledge. Their knowledge far differed from the knowledge of Christ; this was visio unionis, & this excelled the knowledge of all creatures, even of the Angels: this was not called prophecy, as he was comprehensor; but as he was viator here upon the earth, this his illumination is called Prophecy; he is called the great Prophet, Deut. 18.15. and in this sort of knowledge he excelled both men and Angels. Secondly, their knowledge differed from the knowledge of Angels, and the glorified Spirits: for prophesy as Peter saith, Visio unionis gloria raptus prophetiae 2 Pet. 1.19. is like a light shining in a dark place, but in Heaven there is no darkness. Thirdly, their knowledge differed from the knowledge that Paul had, when he was taken up to the third heaven; and this was called visio raptus: their knowledge was fare inferior to all these sorts of knowledge; but it fare exceeded all the knowledge that we have. Quest. Whether had the Prophets of God, and the Secretaries of the holy Ghost; this their Prophecy, and divine knowledge, by way of habit or no? The Prophets had not the gift of prophecy by habit. Answ. They had not this gift of prophecy by way of habit, as the children of God have their faith: and as Bezaliell and Aholiab, although they had their knowledge immediately from God, to work all curious works in the Tabernacle; yet they kept still this their knowledge as an ordinary habit; but this gift of prophecy, the Prophets had it not as a habit, but they had need still of new illumination when they prophesied. Peter compareth prophesy to a light shining in a dark place, 2 Pet. 1.19. how long continueth light in a dark house? no longer than a candle is there: so this coruscation, Simile. or glimpse of the Spirit, continued no longer with them; but when the Spirit was illuminating them, and teaching them: they had the gift of prophecy even as they had the gift of healing; but they could not heal when and where they pleased. Paul saith, I have left Trophimus sick at Miletum, 2 Tim 4 20. So they could not prophesy when and where they pleased, 2 King. 4.27. The Lord hath hid it from me and hath not told it me, they had not this prophecy as a permanent habit; but as that, which was now and then revealed unto them. jer. 42.7. And it came to pass after ten days; here the Prophets behoved to attend, until he got a new revelation from the Lord; and sometimes they waited longer, and sometimes shorter for this revelation. Quest. How differed the Prophets then from other men, when they prophesied not? Ans. First, ye shall see a difference between them and others who prophesied. Num. 17. It is said of those Prophets, Prophetia momentanea. prophetarunt & non addiderunt, that is, they prophesied but that day only, that the Spirit came upon them, but never after; as the Hebrews expound it: but the Prophets of the Lord, prophesied often. So 2 King. 2.3. The children of the Prophets came forth: they prophesied, but this gift of the prophecy continued not with them: but these Prophets of the Lord, often prophesied: And although they had not the habit of prophecy, yet they were separate by God for that purpose, to expect still for new illumination. Prorogative. 3 The third prerogative, which the holy men of God had, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. was this, that they could not err in their writing, 2 Pet. 1.21. The holy men of God spoke as they were inspired by the holy Ghost, The Peophets erred not in writing the Scriptures. Matth. 10: 2. Luk. 21.15. Luk. 1.17. therefore the Prophets were called, the mouth of God, Luk. 1.18. jer. 15.19. thou shalt be as my mouth. He spoke not only by their mouths, The Prophets are called the mouth of God. but also they were his mouth. And contrary to this is that lying Spirit in the mouth of the false Prophets. 1 King. 22.22. The secretaries of the holy Ghost, erred sometimes in some of their purposes, Wherein the Prophets and Apostles erred. and in some circumstances of their calling; but in the doctrine itself they never erred. Peter in the transfiguration, knew not what he said, Luk. 9.33. David was minded to build an house to God, he asked of Nathan if he should do so, 1 Chro. 17.2. Nathan said to him; do what is in thine heart. So when Eliab stood before Samuel, 1 Sam. 16.6. Samuel said: surely the Lords anointed i● before me. So the Disciples erred in their counsel, which they gave to Paul, forbidding him to go up to jerusalem, Act. 21.4. But the spirit of God, taught the contrary by Agabus, vers. 17. David Psal. 116. said in his haste, that all men are liars: he meant, that Samuel the man of God had made a lie to him; because he thought the promise too long differred in getting of the kingdom. So when he wrote a letter to joab with uriah, in this he was not God's secretary, but the Devils. But as they were the secretaries of God, and spoke by divine inspiration, they could not err. But it may seem, Object. that all which they wrote in holy Scriptures, was not done by divine inspiration: for Paul wrote that he would come to Spain, Rom. 15.24. and yet he never came to Spain. We must distinguish between their purposes external, and their doctrine: Answ. they might err in these external purposes, and resolutions; but all which they wrote of Christ, and matters of salvation, was yea and Amen, 2 Cor. 1.20. He wrote that he was purposed to come to Spain, and so he was; but he was let, that he could not come. But Paul repent that he wrote the Epistle to the Corinthians to grieve them, Object. 2 Cor. 7.8. If this was written by the inspiration of the holy Ghost, why did he repent of it? Paul wrote this Epistle to humble them, Answ. and when he saw them excessively sorrowful, that was the thing that greeved him; but it greeved him not simply that he wrote to them to humble them. When a Chirurgeon cometh to cure a wounded man, Simile. he putteth the poor patient to great pain, and maketh him to cry out, that grieveth him; but it greeveth him not when he cureth him: So it repent not Paul, that he had written to the Corinthians; but it repent him to see them so swallowed up with grief. Object. But if the Scriptures be Divinely inspired, how say they, jud. 16.17. there were about three thousand upon the roof of the house. So Act. 2.40. and that day there were added to the Church, about three thousand souls. Is not the number of all things, certainly known to God? Answ. The Scriptures set down the number that way: because it is little matter, whether we know the number or not. And secondly, the Lord speaketh to us this way in the Scripture after the manner of men. Object. Peter erred in a matter of faith, Gal. 2.14. Ans. Wherein Peter erred. The error was not in the substance, but in the circumstance of the fact: and where it is said, Gal. 2.14. That Peter walked not uprightly, according to the Gospel; it is to be understood only of his conversation; he erred here only, in this principle of Christian Religion; not walking according to his knowledge, but he erred not in his writing. Ob. All men are subject to error, the Prophets and Apostles are men, therefore subject to error. Ans. The Prophets and Apostles are considered as members of the Church, The Apostles considered two manner of ways. and so they might err; and they pray as other men, Lord forgive us our sins. Secondly, they are considered according to their functions and immediate calling; and then they were above the Church, and could not err. Quest. What needed Nathan to be sent to David to attend him continually, one Prophet to another? Answ. Although one Prophet stood not in need of another; yet he who was both a King and a Prophet had need of a Prophet to admonish him: for Kings stand in slippery places, and have need of others to advertise them. The Prophets, as they were Prophets, could not err; therefore, that collection of the jews, is most impious: they say that David wished to the sons of joab four things, 2 Sam. 3.29. First that some of them might dye by the sword. Secondly, that some of them might dye of the bloody flux. Thirdly, that some of them might lean upon a staff. And fourthly, that some of them might beg their bread. And so they say, it befell David's posterity, for his sinful wish. One of them leaned upon a staff, Asa was goutish. One of his posterity was killed by the sword, as josias. One of them died of the flux, as Rehoboam. And one of them begged his bread, as jehojachim. But this collection is most impious; for David spoke not here by a private spirit of revenge, but as a Prophet of God: and therefore when they assign these to be the causes, why these judgements befell David's posterity; they assign that for a cause, which was not a cause. Prorogative. 4 The fourth prerogative, they were holy men. Holiness distinguished them from those Prophets which were profane and unsanctified; who had the gift of illumination, but not of sanctification: The penmen of the holy Ghost, were holy men. the Lord made choice of none such to be his secretaries, who were not sanctified. The Lord's Prophet is called vir spiritus, the man of the Spirit, Hos. 9.7. because he is ruled, and guided by the holy Spirit, that he become not profaine. If the very women, who spun the curtains to the Tabernacle were wise hearted, Exod. 35.25. Much more will the Lord have those, who are to build his house; wise and holy men. Those who translated the Bible into Greek, ye shall see how often they changed their faith, and were turne-coates: Aquila of a Christian he became a jew. Symmachus was first a Samaritane, and then he became half jew, half Christian. Then Theodoton, first he was a fllower of Tatianus the heretic, and then he became a Marcionite, and thirdly he became a jew. But the Prophets of God, after they were called, continued holy men, and never fell back again. See more of Solomon in the Politiks. God will have no man, but holy men to be his secretaries, Luk. 1.70. As he spoke by the mouth of his holy Prophets. Therefore Solomon being a Prophet, and one of God's secretaries, behoved to be a holy man; and being holy he could not be a reprobate: hence he is called jedidiah, The beloved of God, 2 Sam. 12.25. and whom God loveth, he loveth to the end. The holy men of God wrote as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inspired by God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Spirit enlightened them, and directed them when they wrote: they were inspired three manner of ways, Illuminati antecedenter. per concomitantiam subsequenter. first, antecedenter. Secondly, per concomitantiam; and thirdly, subsequenter. First, they were illuminate antecedenter: when the Lord revealed things to come to his Prophets, and made them to write his prophecies; then their tongue, was the pen of a swift writer, Psal. 45.1. That is, he not only indicted these prophecies unto them; but also ruled them so, and guided them in writing; even as a master guideth the hand of a young child, when he is learning to write. Secondly, he inspired them in writing the Histories and Acts, after another manner per concomitantiam: for that which was done already, he assisted them so in writing it down; that they were able to discern the relations which they had from others, to be true: as Luke knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, How Luke differed from Tertius and Baruch. accurately the truth of these things, which he had from those, who had heard and seen Christ: and he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a perfect declaration of them. there was a great difference betwixt him and Tertius, who was Paul's Scribe, and wrote out his Epistles, Rom. 16.22. or betwixt him and Baruch, who was jeremies' Scribe, jer. 38. they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secretaries of the holy Ghost, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discribebant ab alio, they wrote only these things which jeremiah and Paul indicted to them; neither was sanctification required in them, as they were their Scribes. But the Evangelists who saw not Christ, yet they were the Secretaries of the holy Ghost, and holy men; as they were his Secretaries, and directed by him to write. Thirdly, he assisted them in writing subsequenter; the holy Ghost revealed things to the Prophets long before; but when they were to write these things, the spirit of the Lord brought the same things to their memory again; and indicted these things unto them which they had seen before in vision. jer. 36.2. Take thee a roll, and write therein all the words that I have spoken to thee, against Israel and against juda, and against all the Nations; from the day that I spoke to thee, even from the days of josias, unto this day. So joh. 14.26. the comforter which is the holy Ghost whom the Father will fend in my name, he shall teach you all thing, and bring all things to your memory which I have told you. These Secretaries of the holy Ghost, when they wrote, habebant libertatam exercitij, sed non specificationis, Libertas exercitij specificationis as they say in the Schools, they were not like Blocks or Stones, but the Lord inclined their wills freely to write: which putteth a difference betwixt them, A difference betwixt the Prophets of God and the Sybiles, or Prophets of the devil. and the Sibyls, and other Prophets of the Devil, who were blasted, and distracted in their wits, when they prophesied. When Elisha sent one of the children of the Prophets, to anoint jehu; one said to him, wherefore cometh this mad fellow, 2 King. 9.11? they took the Prophets to be mad, like unto the Heathish Prophets, but they were enlightened by the Spirit when they prophesied, and the Lord rectified their understanding, and took not away from them the right use of their will. It is said of Saul, when he prophesied, that the evil spirit of Lord came upon him, 1 Sam. 18.10. And the Chaldie Paraphrast paraphraseth it, caepit furere, he began to be mad: the Devil stopping the passages of his body, he wrought upon his melancholious humour, which is called Esca diaboli, the Devil's bait; and than it is said, ijthnabbe, impulit se ad prophetandum, which is never spoken of the true Prophets in this Conjugation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Lords Secretaries had libertatem exercitij, yet they had not libertatem specificationis; that is, they might not leave that subject which they were called to write, and write any other thing, as they pleased; they were necessitated only to write that, although they wrote it freely. Again, these men when they wrote as the holy Ghost inspired them, The Prophts did not write with pain and study. they did it not with pain and study, as we do; but it came freely from them without any pain or vexation of their spirit. The Princes when they heard Baruch read the prophecy of jeremiah, after that it was indicted, they asked how did he write all these words at his mouth? and Baruch answered them, He pronounced all these words to me with his mouth, and I wrote them with ink into the Book, jere. 36.17.18. Solomon saith, Eccles. 12.12. In making many books and in reading there is much weariness of the flesh, but this was no weariness to them; for they wrote this without any pain or labour: and hence it followeth, that those to whom their writing hath been troublesome and painful, have not been the Secretaries of the holy Ghost; as Mac. 2.26. He that assayed to abridge the five Books of jason said, that it was not an easy thing, to make this abridgement; but it required both sweat and labcu. Seeing all that wrote the holy Scriptures were inspired by the holy Ghost; Quest. Why was john called a Divine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. why was this Epithet appropriate to john, to be called a Divine, Revela. 1.1. For they were all Divines who wrote the holy Scriptures? Answ. The Greek Fathers, when they spoke of Christ, Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and specially chrysostom, they distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they say, Apud caeteros aeconomiae fulmen, sed apud johannem theologiae tonitrua extare. The rest when they describe the humanity of Christ, they do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but when john describeth the Divinity of Christ, he doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and they say Mattheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & johannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incipit Observe a difference betwixt these speeches. The Lord came to the wicked, but the word of the Lord came to his Prophets. The Word of the Lord came to Esay, to jeremiah; and this phrase: The Lord came to Balaam, to Abimelech, to Laban. The first signifieth, that the Lord put these holy men in trust with his Word to be his Prophets; but he never concredited his word to these profane wretches: therefore it is said only, He came to them, but never the Word of the Lord came to them. He concredited his Word to his Prophets, as to Esay, and jeremiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as a pupil is concredited to the trust of his Tutor; but he never concredited his Word to these wretches. The Lord spoke in his Prophets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem. Hosea 1.1. The Spirit of the Lord spoke in me, that is, inwardly revealed his secrets to me. Mark a difference betwixt these two phrases, Loqui in aliquo, & Loqui in aeliquem. Loqui in aliquo, is when the Spirit of the Lord speaketh inwardly to the Prophets; Loqui in aliquo & loqui in aliquem ut differunt. sed Loqui in aliquem est maledicere, to rail against him: thus Num. 12. Miriam locuta est in Mosem, id est, maledixit Mosi. Conclusion. The conclusion of this is, Matth. 10.20. It is not ye that speak, but the Spirit of our Father which speaketh in you. So it was not they who wrote, but the Spirit of the Lord in them. 2 King. 13. When joash the King of Israel took a Bow in his hand, Elisha laid his hands upon the King's hands, and Elisha bade him shoot; and he said, the Arrow of the Lords deliverance and the Arrow of the deliverance from Syria; it was not the King's hand that directed the Arrow here, but it was the hand of the Prophet laid upon the King's hand which gave this mighty blow: so it was the hand of the Lord laid upon the hands of his Secretaries, which directed them to write the holy Word of God. EXERCITAT. IX. Arguments proving the Scriptures to be Divine. 1 Thess. 2.13. Ye received it not as the Word of man, but as it is in truth the Word of God. THe Testimonies which prove the Scriptures to be Divine, are first, the Testimony of God himself when he approved them by his Spirit, and when they were laid before him, by Urim and Thummim. Secondly, arguments drawn out of the Scriptures themselves. Thirdly, the Testimony of the Church. Fourthly, the Testimony of those who were without the Church, Deus testatur, Scriptura contestatur, & Ecclesia subtestatur. Deus testatur. God beareth witness to the Scriptures two ways, First, by the internal Testimony of his Spirit. Secondly, by his external Testimony. When the Spirit testifieth unto us such Books to be his Word, Quest. whether is this a public or a private Testimony? This is a public Testimony, Ans. which the Spirit Testifieth to the whole Church, and to the several members of it, that these Books are holy Scripture: for the same Spirit which indicted the Scriptures to the Church, testifieth still to the Church, and to the particular members thereof; that the Scriptures are the Word of God. The second Testimony which God gave to the Scriptures, was his external testimony given by Urim and Thummim, testifying these Books of Moses and the Prophets, to be the holy Scriptures. What are we to think of these Books, Quest. written and set in order after the captivity, seeing they had not the approbation of the Lord by Urim and Thummim? Answ. These Books were called Ketubhim, written Books, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a difference between them, and these Books which were confirmed by Urim and Thummim: they who wrote these Books were inspired by the holy Ghost as well as these who wrote the former; and they were confirmed by the masters of the great Synagogue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aradice such as were Esdras Zacharie and Malachi. The Greeks' called these Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere. and the jews distinguish them still, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from the Apocryphal Books called Gannazim abscinditi, and the Greeks' called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Books of whose authority it was still doubted. Reason. 1 Reasons taken out of the Scriptures themselves proving them to be Divine; the first reason is taken from the antiquity of the Scriptures: Scriptura contestatur. all this time was tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heathen, that is, it was an hid or an unknown time to them. After the flood, the Scriptures go on, and they set down to us the history of the Church: Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicum. but the Heathen history is Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fabulosum; as that which we read of Hercules, and Prometheus: and nothing is set down in the Heathen history before the Olympiads of the Grecians, which was but in the days of Vzziah. See how fare God's Word exceedeth humane history, in antiquity; It beginneth with the world and endeth with it, Luk. 1.70. as he spoke by the mouth of his holy Prophets, which have been since the world began. Reason. 2 Secondly, the matter contained in the Scriptures showeth them to be Divine. Many histories show us the heavy wrath of God upon man for sin; yet the Scriptures only show us morbum, medicinam, & medicum, it showeth us both the sickness, the physic, and the Physician to cure it. Reason. 3 The Scriptures not written to satisfy men's curiosity. Thirdly, the Scripture setteth down things necessary only for our salvation, and nothing for our curiosity. It is often repeated in the Books of the Kings and Chronicles. The rest are they not written in the Books of the Chronicles, of the Kings of juda and Israel, So Ester. 10.2. The rest are they not written in the Books of the Kings of Persia. The holy Ghost would meet here with the curious desires of men, who desire still to know more and more, and to read pleasant discourses, to satisfy their humours: as if the Spirit of God should say; I have sufficiently told you here of the Kings of juda and Israel, and of Persia, and so fare as concerneth the Church, and may serve for your edification: it is not my manner to satisfy your curiosity, if ye would know more, go to your own Scrolls and Registers; where ye shall find matter enough to pass the time with. To be short, the Scriptures are not given to pass the time with, but to redeem the time. Reason. 4 Fourthly, the prophecies set down in the holy Scriptures show them to be Divine, for they distinguish the Lord from all the Idols of the Gentiles, and the Devils themselves, Esa. 41.22. Let them show the former things what they be, that we may consider them and set our hearts upon them: Renunciare proeterita anunciare presentia p. anunciare futura. and show us the things that are to come hereafter, that we may know that ye are Gods. Here the Prophet distinguisheth the true God from the false Gods, and true prophecies from false: If they could tell of things bypast, and relate them from the beginning and join them with the things to come; then he would confess that they were Gods, and that their prophecies were true. To tell of things past is not in respect of time; for the Angels and Devils can tell things fallen out from the beginning of time: but it is in respect of the things themselves, when they took beginning, & this is only proper to God, Psal. 139.16. In thy Book all my members were written, which in continuance were fashioned, when as yet there were none of them. He can join things bypast with things that are to follow; and can tell certainly of things to come. There is a twofold beginning of things. The first is, exordium rei: The second is, exordium temporis. Exordium temporis rei. The Angels know exordium temporis, but not exordium rei; for the Lord only knoweth things before the foundation of the world was laid, Ephe. 1.4. He who knoweth certainly the beginning of things, can only certainly foretell the event of things, as though they were present, Hos. 12.4. he wept and made supplication to him: he found him in Bethel, and there he spoke with us. Here the thing past, he applieth to the generation which was present, because he knew exordium rei. Reason. 5 The plain, and clear manner of setting down the Scriptures, showeth them to be Divine, Esa. 8.1. Take a great roll, and write in it with a man's pen, Behheret enosh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is clearly, that the simplest amongst the children of men may understand it, Deut. 30.11. This commandment which I command thee this day, is not hidden from thee, neither is it fare off: In the Hebrew it is, Lo niphleeth, non separatum a te, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, it is not separated from thy knowledge, that thou cannot understand it: and it is not fare from thee, for these things which are obscure and doubtful which we cannot take up, are said to be fare from us; these things which we understand again are said to be near us, Rom. 10.8. Ob. But it may be said that there are many things hard in the Scriptures, and cannot well be taken up. Ans. We must distinguish these three, the obscurity in the things themselves, Obscuritas est vel●n rebus ipsis. modo tradendi. conceptione. the perspicuity in the midsts as they are set down, and thirdly, the dulness of our conception to take them up. There are many matters handled in the Scripture, which are hard to be understood, and we are dull in conception to take up these things; yet they are clearly and plainly set down in the word. Christ showeth all these three, joh. 3.12. If I have told you earthly things, and ye believe not: how shall ye believe if I tell you of heavenly things. If I have told you earthly things, that is, illustrated heavenly things to you by earthly comparisons; here is Christ's plain manner in setting down his word. And ye believe not; here is our dulness in taking up these things which are plainly set down. How shall ye believe if I shall tell you of heavenly things, here is the obscurity of the heavenly matters contained in the Scriptures. The Church of Rome confoundeth still these three, Obscuritas rei, & nostri conceptus, cum perspicuo modo tradendi, the obscurity in the matter the dulness of our conception, with the clear manner of manifestation of these things in the Scriptures. Reason. 6 The Heavenly consent and agreement, amongst the writers of the holy Scriptures, showeth them to be Divine. The agreement of the writers of the holy Scriptures. There were in the Church patriarchs Prophets and Apostles: Amongst the patriarchs, Abraham was the chief; therefore the revelations made to the rest of the patriarchs, as to Isaac and to jacob, had always relation, to the promises made to Abraham. Amongst the Prophet's Moses was the chief, and therefore all the Prophets grounded themselves upon Moses. And upon the revelations made to the Apostles, the faith of the Church is grounded, under the New Testament: and ye shall never find any contradictions amongst these holy writers; there may seem some contradiction amongst them, but indeed there is none. Epiphanius useth a good comparison to this purpose: when a man, saith he, Simile. is drawing water out of a deep Well with two Vessels of a different metal; the water at the first seemeth to be of a different colour; but when he draweth up the Vessels nearer to him, Although there seem some contradiction in the Scriptures, we should labour to reconcile them. this diversity of colours vanisheth, and the waters appear both of one colour, and when we taste them, they have but one relish. So saith he, although at the first, there seem some contradiction in the holy Scriptures, yet when we look nearer and nearer unto them, we shall find no contrariety in them, but a perfect harmony. When we see the Heathen history, or Apocryphal Books contradicting the holy History, we should stand for the holy Scriptures against them: but when we see any appearance of contradiction in the Scriptures, we should labour to reconcile them: when Moses saw an Egyptian and an Israelite striving together; he killed the Egyptian, and saved the Israelite, Exod. 2.12. But when be saw two Israelits striving together, he laboured to reconcile them, saying, ye are brethren why do ye strive. So when we see the Apocryphal Books, or heathen History, to contradict the Scriptures, we should kill the Egyptian and save the Israelite. Example, jacob cursed Simeon and Levi, for murdering of the Sichemites, Gen. 49.7. but judith blessed Simeon for killing of them, judith 9 So jeremiah saith, they shall return in the third generation, jer. 27.7. but Baruch saith, they shall return in the seventh generation Baruch, 6. here let us kill the Egyptian but save the Israelite: but when we see any appearance of contradiction in the holy Scriptures, we should labour to reconcile them, because they are brethren. Reason. 7 The heavenly order set down in the Scriptures showeth them to be divine; there is in the Scriptures, Ordo naturae, Ordo naturae. conjugalis thori. historiae. dignitatis. Ordo conjugalis thori, Ordo historiae, & Ordo dignitatis; all these the Scriptures mark, and for sundry reasons setteth one before another: and although there be not prius & posterius in Scriptura (as the jews say) in respect of the particular occasions, yet there is still prius & posterius in respect of the general end of the history. First, in setting down the patriarchs, it observeth ordinem naturae, as they were borne; as Reuben in the first place, because he was the first borne; and than Simeon, thirdly Levi, and fourthly judah, etc. Secondly, The Tribes are set down sometimes according to their nativity, and sometimes as they were borne of free women. there is Ordo conjugalis thori, according to their births, and so the free women's sons, are set first in the Brestplace of Aaron, Exod. 28. Thirdly, there is Ordo dignitatis, as Sem is placed before japhet for dignity, although he was younger. So the Scripture else where observeth this order, Matth. 13. He bringeth fourth new and old, & Ephe. 2. Apostles and Prophets. So the Scripture observeth the order of history, Matth. 1.1. The Book of the generation of jesus Christ, the Son of David the Son of Abraham. why is Abraham put last after David? because the history is to begin at him. So 1 Chro. 3.5. Solomon is placed last amongst his brethren, because the history was to begin at him: and if we shall mark the heavenly order that is amongst the Evangelists, The heavenly order amongst the Evangelists ●hew the Scriptures to be Divine. they will show us that the Scriptures are divine. Mark beginneth at the works of Christ. Matthew ascendeth higher, to the birth of Christ. Luke goeth higher, to the conception of Christ, and john goeth highest of all, to the divinity of Christ and his eternal generation. Who would not admire here, the steps of jacobs' heavenly ladder, ascended from joseph to Adam, and from Adam to God. Reason. 8 The matter contained in the Scriptures, shows them to be divine, and to make a wonderful change in man, which no other book can do, jam. 4.6. The spirit in us lusteth after envy, yet the Scriptures offer more grace, The Scriptures offer grace to resist sin. that is, the Scriptures offer grace and ability to do more, than nature can do: Nature cannot heal a Spirit, that lusteth after envy, or after money or after uncleanness; but the Scriptures offer more grace to overcome any of these sins, be they never so strong. The Law of the Lord is perfect converting the soul, Psal. 19.17. when it is dead in sin, it quickeneth and reviveth it again; and when it is decayed in grace, The Word of God is a restorer of the spiritual life. it restoreth it again, even as Boaz is said to be a restorer of the life of Naomi, and a nurisher of her old age, Ruth 4.15. Reason. 9 The rebukes and threatenings of the holy Ghost in the Scriptures, fall never to the ground in vain, but take always effect, when people stand out against them. And as jonathans' bow did never turn back, and the Sword of Saul never returned empty, 2 Sam. 1.22. So the Arrows of the King are sharp to pierce his enemies, Psal 45.5. Reason. 10 joh. 10.35. The Scriptures cannot be broken, the arguments set down in the Scripture, are so strong; that all the heretics in the world could never break them, and they stand like a brazen wall against all oppositions; therefore the Lord challengeth men to bring forth their strongest reasons. Esa. 41.21. produce your cause saith the Lord, bring forth your strong reasons saith the King of jacob. Ecclesia subtestatur. The Church is the Pillar of Truth, she holdeth out the Truth to be seen, she expoundeth and interpreteth the Scriptures; yet her testimony in but an inducing testimony, and not a persuading testimony: she can teach the Truth, but she cannot seal up the truth in our hearts, and make us to believe the Truth of the Scripture. Actus exercitus. signatus. Her testimony is but in actu exercito, but non signato. Her testimony is informativum, sen directivum, it informeth and directeth us, sed non certificativum & terminativum fidei; that is, she cannot persuade us of the Truth by her Testimony. Testimonies of these also, who are without the Church prove the Scriptures to be Divine, and these are of two sorts; either Heretics, or Infidels. Heretics prove the Scripture to be Divine, ex accident. First, the testimonies of Heretics prove the Scriptures to be Divine; for Heretics labour always to ground themselves upon the Scriptures. The habit goeth always before the privation, & omne falsum innititur vero, every falsehood laboureth to cover itself under the Truth. When the Husbandman had sown his good seed, than came the evil one and did sow his Tares: when Heretics labour to ground themselves upon the Scriptures; it is, as when a thief goeth to cover himself under the pretence of Law. This argueth the Law to be just and equal. The testimonies also of the Heathen history proveth the Scriptures to be Divine. Observe the descent of the Babylonian and Assyrian Kings, and look back again to the holy Scriptures: ye shall see clearly, how they jump with the Scriptures: and as those who sail along the Coast, have a pleasant view of the Land; Simile. but those who stand upon the Land, and behold the Ships sailing along the Coast, Succession of Heathen Kings proved out of the Scripture. have a more settled and pleasant sight of the Ships: so when we look from the Heathen history, and mark the descent of the Heathen Kings, we shall see a pleasant sight: but a fare more delectable and sure sight, when we look from the Scriptures, to the Heathen history. Mark the descent; Belochus the third called Pull King of Assyria came against Menahem, and took his son, 2 King. 15. Then Pileser called Tiglath, came against Hoshea, King of Samaria, and took him in the sixth year of the reign of King Ezekias▪ and then Shalmanefer, who carried away the ten Tribes into captivity, in the ninth year of Hoshea, 2 King. 17. and his son Sennacherib, 2 King. 18. came against juda, in the foureteenth year of Zedekias, and Esarhaddon succeeded his father Sennacherib, and his son Berodach-baladon, sent letters and a present to Hezekias, then Berodach, 2 Chro. 33. carried away jechonias, and then Nebuchadnezzer carried away Zedekias; then Nabuchadnezzer the great, burnt jerusalem, and carried away the people captive. Then Evil Merodach, who succeeded him had three sons, Ragasar, Babasar and Belshassar, of whom we read Dan. 5. and in Belshassers time, the kingdom was translated to the Medes and Persians. Here we see the descent of the Heathen history, agreeing with the holy Scriptures. There are other testimonies of the Heathen, How the Heathen testimonies prove the Scriptures to be divine. to prove the Scripture to be Scripture, but not so clearly; when we find the rubbish of some old monuments, we gather that there hath been some great building there: So when we find some dark footsteps of holy Scripture amongst the Heathen, we may gather, that once the holy Scriptures have been read amongst them, although they have depraved and corrupted them. M●ntan. in his Essays. Example 1. They of the East Indians have this fable amongst them, that the Gods drowned the world for sin, and that they took some just men, and put them up in the cliffs of Rocks, to save them: those men to try whether the waters were abated or not; sent forth some mastiff Dogs, and the Dogs returning as clean as they went out; they gathered by this, that the waters were not yet abated: they sent them forth the second time, than they returned full of mud, by this they gathered that the waters were abated: then they sent them forth the third time and they returned no more. Here we see how this fable is taken out of the history of the deluge, and from Noah's sending forth the Dove out of the Ark; and that this history was known of old amongst the Heathen, we may perceive because the Dove and the Raven are called the messengers of the Gods, by the Heathen Poets. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Example 2. Gen. 36.24. This is Anah who found out Hajemim mules, in the Wilderness, others read it Iamin● waters: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now because it was hard to find out the right translation of the word, some translating it Mules, and some translating it Water: the Heathen made up a notable lie on the jews, saying; when Anah was feeding his Asses in the Wilderness, because the Mules and Asses found out water in the Wilderness for them to drink, Tacitus. lib. 5. Plutarch. in symposiasis. 4. cap. 5. therefore the jews worshipped the golden head of an Ass: see how some shadow of holy history was still amongst the Heathen. Example 3. When the destroying Angel destroyed the first borne of their children, & beasts in Egypt, the Lord caused to sprinkle the blood of the paschal Lamb, upon the Lintels of the doors, that so their first borne might be saved, Epipha. contra haerefes. lib. 18. Exod. 12.13. Epiphanius recordeth that the Egyptians afterwards, although they had forgotten the history of the work of God, yet they rubbed over their Cattles with a red sort of Keill, to save them that no evil should befall them that year, ignorantly counterfeitting that blood, which saved the Israelites once in Egypt: which fable letteth us to understand, that this Scripture was once taught amongst them. Example 4. Plato did hold that in the revolution of so many years, men should be just in the same estate, wherein they were before; which is drawn obscurely from the resurrection, when we shall be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we were in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 19.28. Example 5. Clemens Alexandrinus and Basill note, The Heathen grounded many of their fables upon the Scriptures. that the Heathen Philosophers did make their fables, counterfeitting the Scriptures; and founded their falsehoods upon the truth of God, that men might give credit to their lies: as upon this, jonas was swallowed up by the Whale; they made up this fable of Arion, sitting upon a Delphin, and playing upon an harp, and a thousand such. The Conclusion of this is. Conclusion. Seeing the Scriptures are Divine, we must pray with David, Psal. 119.18. open thou mine eyes, that I may behold the wondrous things out of thy Law in the original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devolue ab oculis meis velamen, scilicet, caliginis, and let us be diligent searchers and dwell in them, as Paul biddeth Timothy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panormitan writeth of Alphonsus' King of Arragon, that in the midst of all his princely affairs, he read over the Bible fourteen times, with the gloss and commentaries upon it. The jews say, let a man divide his life in three parts; a third part for the Scriptures, a third part for mishneth, and a third part for gemara, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, two for the Talmud, and one for the Scriptures, see how well they were exercised in reading of the Law. EXERCITAT. X. In what languages the Scriptures were written originally. Gen. 11.1. And the whole earth was of one language and of one speech. THe Old Testament was written originally in Hebrew, and the New Testament in Greek. In what character the Scriptures were written at the first. The Character, in which the Old Testament was written first, was the Samaritane Character; It was called the Samaritane Character, not because the Samaritans used it first, but because it was left to the Samaritans after the jews refused it. This Samaritane Character was the first Character as may be seen by the inscriptions upon their shekels set down by Arius Montanus, Why called the Samaritane character. Beza, and Willet upon Ezekiel. And sundry of the jews ancient monuments have these letters upon them. The Character at the first was the jews and not the Samaritans, The inscriptions upon the Shekels, show the Samaritane character to be the first. as is proved by the inscriptions of the shekels. The inscription is this, jerusalem hakkodesh; but no Samaritan would have put this inscription upon it: for they hated jerusalem and the jews, therefore this inscription must be the jews, and not the Samaritans. Secondly, most of these ancient shekels are found about jerusalem, The jews kept the Samaritane character in the captivity. therefore the shekel and letters upon it, was at the first the jews, and not the Samaritans. This Samaritane Character the jews kept still, in the time of the captivity, when Belshasser saw fingers writing upon the wall, Mene mean tekel, etc. Dan. 5.25. These Characters were the Samaritan Characters: therefore the Babylonians could not read them; because they knew not that Character neither; could the jews understand the matter although they knew the letters: to the Babylonians, it was like a sealed book; and to the jews it was like an open book, to an unlearned man; because they understood it not, Esa. 29.11. But Daniel read it and understood it, both because he knew the letters, and also understood the Chaldee tongue. Esdras changed this Character after the captivity, Hieron. in Perfat. lib. regum. and left it Idiotis, to the Samaritans: and he set down this new Character, which before was the Chaldee, Character. The reason why he changed it, was this, because being long in the captivity, they forgot their own language, that they could neither read it rightly, nor write it rightly: and therefore he changed the Characters, in these which we have now. But the ancient Samaritan Character seemeth to be kept still in Lamina sacerdotali, Why Esdras changed the Character. in the plate of Gold which was upon the forehead of the Highpriest, after the captivity; for they might change noens of the ornaments of the Highpriest. So neither that which was written upon the plate of Gold, Kokesh Laihova, holiness to the Lord: because the Lord commanded these and ornaments, to be made for him, and his seed after him, Exod. 28.43. The Inscription which was upon the Plate of Gold in the forehead of the Highpriest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Testament was written originally in the Greek Character; and there were two translations of it, Syriac and Arabic; the Syriac was written in the Syriac Character, which differed much from that, which is called Alphabetum Salomonis, or the Character which Solomon found out. This Character Pineda setteth down in his book De rebus Salomonis. These divers Characters may be seen set down here, as followeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character Antiqui●r Mosie sive Samaritanorum. Recentior Samaritanorum Hebraeorum sive Merubha Ez●aerecentior. Chaldaeorum antiquorum nunc Rabbinorum. Antiquorum Arabum, seu Alphabetum Salomonis. Arabum Recentior. Syrorum. Gracorum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Old Testament was originally written in the Hebrew tongue, and some of it in the tongues derived from the Hebrew, as Chaldee. We may know the Hebrew was the first original tongue; because it hath fewest Radical letters: whatsoever tongue is derived from thence, it addeth some letters to the first original; as from the Hebrew word Galal, cometh Golgotha the Syriac word. So Gabbatha Bethsaida, from Gabha and Chased. Secondly, that language which the Lord spoke, to Adam, Abraham and Moses, and they to him, must be the original language. But God spoke to them in the Hebrew, and he wrote the two Tables with his own hand in this language. And thirdly, that language which expresseth the nature, of things, and their affections most clearly, and in fewest words; that must be the original language: but the Hebrew doth this; therefore it is the first language. The jews understood these tongues which had affinity with the Hebrew. These tongues which were Propagines and Dialects of the Hebrew, the jews understood them, when they heard them spoken, and when they read them, but they understood not the strange tongues, which had but small affinity with the Hebrew. When Laban and jacob made a covenant; Laban called the heap of stones jegar Sagadutha in the Aramean tongue, which had small affinity with the Hebrew; but jacob called it Galeed, Gen. 31.47. Object. But if there was little affinity betwixt the Aramean language and the Hebrew, how is it that they say, 2. King. 18.26. Speak to thy servants in the Syrian language, for we understand it? Answ. The Hebrews understood not the Syrian language but by learning. They might understand it, for they were Courtiers and States men, and so learned it, as we learn now the Italians and French language. And Abraham's servant spoke to Nachor in the Aramean language, he being borne in Damascus, which was in Cylo-Syria: and we may think that Nachor and his house, understood the Hebrew tongue, being of the posterity of Heber, and keep that tongue as Abraham did, who came out of Vr of the Chaldees. Assyria or Syria hebraice, Aram, The large extent of the Syrian language comprehended all Paleslina, Damascus, the Kingdom of Assyria, Chaldea, babylon, Arabia, Cylo-Lyria and Antiochia, Zoba, Adiabena, therefore all the languages which were spoken in these parts, took their general denomination from Syria, as Syro-aramaea the language which Laban spoke in Mesopotania: Syro-Chaldaea or Babylonica was that which they spoke in Babylon, Syro-Antiochena which they spoke in Antioch or Phoenicia: although they were Propagines or Dialects of the Hebrew, yet they understood them not while they were taught: therefore Nabuchadnezzer caused to instruct the children of the jews in the Chaldee tongue, Dan. 1.4. but the Syro-Arabean and the Palestine or Cananitish language they might understand it; because it came nearer to their own language. The Egyptian tongue differed much from the Hebrew, Psal. 81.5. joseph heard a language in Egypt, The jews understood not the Egyptian tongue. which he understood not. joseph here is put for the whole people of the jews, because there was no affinity betwixt the Hebrew and the Egyptian tongue, therefore they understood not this tongue. So Psal. 114.1. they departed from a people of a strange language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a barbarous people: they called them all barbarous whom they understood not: and because the jews understood not the Egyptian tongue, therefore joseph made him to speak to his brethren by an Interpreter, Genesis. 42.23. The Cananitish language, The Canaanites language a diolect of the Hebrew. was a daughter of the Hebrew tongue, or rather one, with the Hebrew tongue: and this we may perceive by the names of the towns; men and places which were imposed to them by the Canaanites; as jericho, Salem, Kiriath-arba, Kiriath-Sepher, Beth-dagon▪ so the names of men, Melchizedeck, Adonibezek, Abimelech. And if the Cananitish tongue, had not been all one with the Hebrew, how could the patriarchs have kept conference with those in Canaan, and made their Bargains and Contracts with them? this is clear also by the example of Rahab, who could speak to the Spies, and they understood her; and so joshua to the Gibionites. The Lord would have this tongue continued amongst the Canaanites, because the Hebrews were shortly to inhabit that land, and to converse with the Canaanites for a while, until they had rooted them out. Some of the Old Testament written in the Chaldee tongue. There is some of the Old Testament written in the Chaldee tongue, which hath great affiance with the Hebrew: and some of it written in the Syrian dialect, as job, which the Idumeans used, and it differed little from the Hebrew tongue; but it differed much from the Syrian language now, but more from Arabia Ismaelitica, which the Turks speak now, in Asia and Africa. There are some words found in the Old Testament which are Egyptian, Gen. 41.43. Some Phaenitian, as Chabbul, 1 King. 9.13. Some Persian words as Pur, Esth. 9.24. and some moabitish. One Verse in jeremy. originally written in the Chaldee tongue. There is one verse in jeremy originally written in the Chaldee tongue, jer. 10.11. whereas all the rest of that prophecy, is written in the Hebrew tongue. The gods that have not made the heaven and earth, even they shall perish from the earth, and from under these heavens. The reason why this verse was written in the Chaldee tongue, was this; because the jews now, were to be carried to Babylon, and when they should be sollicitated there to worship their gods, they should answer them in their own language; cursed be your gods, for they made neither heaven nor earth. That of Daniel and Ezra which is written in the Chaldee tongue, was transcribed out of the rolls, Somethings taken of the registers of the Chaldeans, and insert in the Scriptures. and registers of the Chaldeans; and insert in the books of God: but that which the holy Ghost indicted originally to Daniel and Ezra, was written in the Hebrew tongue; the rest was borrowed but out of their registers, as first, Nebuchadnezzers dreams, Dan. 2. So Nebuchadnezzer setteth up a golden image, Cap. 3. So Nebuchadnezzers dream, Cap. 4. and Belshassers visions Cap. 5. all these were written in the Chaldee tongue: the seventh Chapter is only excepted; it is written also in the Chaldee tongue although it was originally indicted to Daniel: because it is a more clear exposition of the monarchies revealed before to Nebuchadnezzer, and Belshasser; and set down in their own Registers in the Chaldee tongue, but the eight Chapter and the rest, are wholly written in the Hebrew tongue, which were indicted immediately by God to Daniel, and not transcribed out of their registers as the rest were: So that part of Ezra which is written in the Chaldee tongue, is but transcribed and written out of the decrees, and letters, of the Kings of Media, and Persia; from the eleventh verse of the fourth Chapter, to the seventh Chapter. The Chaldeans and Persians used to register, and keep a Chronicle of all their memorable deeds, and what befell them: and so of their visions and dreams; and they caused to write them, and interpret them; so did the Persians, Esth. 9.32. and Daniel wrote these visions in the Chaldee tongue, and he set them down for the good of the Church; that they might understand, that their conditions should be under the Heathish Kings. Somethings in the Scriptures borrowed from the Heathen History. The holy Ghost borrowed somethings first from the Poets, and secondly, from the history of the Heathen; and the Secretaries of the holy Ghost insert them in the Book of God. From the Poets; as Paul borrowed from Aratus, Menander, Epimenides or Callimachus, some verses; and inserted them in his Epistles. So the Scriptures borrow from the history, which were either Heathenish, or jewish. Heathenish again, were of two sorts; either Chaldean or Persian. Daniel borroweth from the Chaldeans: So from the history of the Persians, as that memorable history of the deliverance of the jews under Haman; was first written in the Persian language, Esth. 9.32. and he who wrote the Book of Esther, borrowed the history out of that book. Somethings in the Scripture borrowed from the jewish History. These things which are borrowed from the jewish history; as the facts of those registrate in the Books of the Maccabees, Heb. 11. So jude out of the prophecy of Enoch, borrowed the history of the strife, between Michael and the Devil about the body of Moses. So the Apostle Heb. 11. out of the traditions of the jews, borroweth, that Esay was cut with a saw under Menasse. So there are sundry proverbial speeches in the Talmud, as, Cast out the beam which is in thine own eye, and then thou shalt see cheerly to cast out the mote that is in they neighbour's eye, Matth. 7.5. So it is easier for a Camel to go thorough the eye of a Needle, Matth. 19.24. So it is hard to kick against pricks, Act. 9.5. Some of our Divines, to prove that the Apocryphal Books are not Canonical Scripture, use this midst; because they are not cited by the Apostles, in the New Testament: but this is false, for the Apostle citeth them, Heb. 11. And Scaliger in his Eusebianis, See Scaliger Euseb. Pag. 245. proveth out of Georgius Cyncellus that the Apostle citeth many testimonies out of the Apocryphal Books, and out of the traditions of the jews. As Matthew, that Salmon married Rahab. Salmon, his genealogy is set down, 1 Chro. 2. but not whom he married, this Matthew had by tradition, Matth. 1.5. Things in the Heathen history, which are not necessary to be known to the Church: the Scripture passeth by them, and remitteth us to Heathen History, and saith still; The rest are they not written in the books of the Chronicles of juda and Israel? and when the knowledge of them is necessary to the Church; it borroweth them out of the Heathen history, and inserteth them in the book of God. These things which were written out of the jewish, Heathen sentences were sanctified by the Apostles when they cited them. or Heathenish history were not sanctified; until they were insert in the book of God: therefore Tertullian writing to his Wife, and citing that verse, Evil speeches corrupt good manners, 1 Cor. 15.33. saith, Memor illius versiculi sanctificati per Apostolum, the Apostle sanctified this verse when he borrowed it from the Heathen. And as a woman that was Heathenish, when she became a Proselyte, she might enter into the congregation, and a jew might marry her: so these jewish and Heathenish histories, God sanctified them, that they might enter into the Congregation and become holy Scriptures, and so the holy Spirit sweetened the salt waters of jericho, that the children of the Prophets might drink of them, 2 Kings. 2.21. There are many proper names set down in the Scriptures which are not Hebrew names, Many names in the Scriptures which are not Hebrew names. but some of them are Chaldee, some Assyrian and some Persicke names, jer. 39.3. And all the princes of the King of Babylon came in, and sat in the middle-gate, even Nergal-Sharezer, Samger Nebo, Sersechim, Rabsaris, Nergal Sharezer, Rabmag, with all the residue of the Princes of the King of Babylon. And that we may know what names are Chaldee names, what Syriac and what Persicke. Mark this Table following, concerning these names, and the composition of them, taken out of Scaliger. Nomina propria Chaldaeorum. 1 Nebo vel lebo 2 Nego 3 Mero 4 Schech chach. 5 Meschach 6 Sadrach 7 Letzar, retzar netzar 8 Shetzar 9 Metzar 10 Nergal 11 Belti 12 Adan 13 Hevil 14 Ochri 15 Chen 16 Bel 17 Shech 18 Phillip 19 Mit 20 Dach 21 Zar 22 Phal 23 Pad 24 Chad Exempla Nebuchad nezzar ex 1. 24. 7. Hevil-mero-dach ex 13 3. 20. Nebo-zir-adan ex 1 21. 12. Nomina propria Assyriorum. 1 Shadran 2 Shalman 3 Teglath 4 Horib 5 Haddon 6 Neschroth 7 Adar 8 Etzer vel atzer 9 Asar 10 Ballad 11 Osen, the vel Osu 12 Chuschan 13 Sen 14 Phul 15 Phar. 16 Shar Exempla Salmanasser ex 2. 9 Assarhaddon ex 9 5. Sen-ballat ex 13. 10. Sen-cherib ex. 13. 4. Teglath-phul-asor ex 3. 14. 9 Nomina propria Persarum. 1 Ariosto 2 Their 3 Thiri 4 Mithri 5 Pharsam 6 Phar● 7 Esther 8 Zero 9 Datha 10 Sai 11 Manai 12 Stha the 13 Dai 14 Ham 15 Wai 16 Valerio 17 Zata 18 Arthur atha 19 Achos ochos 20 This 21 Thena 22 Sethra 23 Thra 24 Ku, vel Kau 25 Ros, vel rus 26 Kana Exempla Mithridates ex 4. 9 Achos-va-rosh. ex 19 16. 25. How shall we discern in what language a book was written? Quest. There be two special notes whereby we may discern this; the first is Interpretation, Answ. and the second is Allusion. First is Interpretation, when the Spirit of God interpreteth a strange word, into another tongue; To know in what language a book was written. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the book was written in that language, in which the word is interpreted. Example, Esth. 9 Pur this Persicke word is interpreted by the Hebrew goral, therefore the book was written in the Hebrew, and not in the Persicke tongue by Mordecai, or by him who else wrote the book. Example 2. Abba Pater, Rom. 8.15. Abba is the Syriack word, and Pater the Greek word, because Abba is interpreted by Pater, therefore the Apostle hath written this Epistle in Greek, and not in Syriack. And so Thomas is called Didymus; joh. 11.16. therefore the Gospel of john was written originally in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contract and not in Hebrew. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemelli. So Heb. 7.2. Melchisedeck the King of Salem, first, by interpretation King of righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemi us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and after that King of peace. The word Melchesedick which is one word, for the understanding of the Graecising jews he divideth it in two, and showeth in Greek, Act. 1●. 8. Elimas' by interpretation Magus, this word Magus is degenerate in a Greek word, therefore this book was written in Greek. that Salem signifieth peace, and Zedek justitia, righteousness; as if he would say, frugifer, qui fert fructum, cornifer, qui fert cornua: here because the interpretation is in Greek; we may know that this Epistle hath been written originally in Greek. The second note, to know in what language books have been written, is by the Allusion of words in the Scriptures. for there are many allusions in the Hebrew, and in the Chaldee tongue, when they are translated in the Greek or any other language they lose that grace, as Cabhal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and C●bhel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cobal apud Targumislos est caligare, E egans Paranomasia apud Thargum●slos inter ●●●hal & Cebhe●. but joh. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the light shined in darkness, and the darkness comprehended it not; Here the sweet allusion which is in the Chaldee, perisheth in the Greek. So joh. 10.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriac expresseth it by a sweet allusion Min tirghna letira, which is not in the Greek, E●egans paranomasia apud Syro● inter tirghna & tira. where the words fall alike which will not fall out in other languages. There was a question betwixt Origen and Africanus, whether the history of Susanna was written in Hebrew or in Greek. Africanus denied that it was written in Hebrew, but in Greek, and he proved it thus. When Daniel examined the Witnesses who testified against Susanna, he took the witnesses a part and enquired at one of them, under what tree he saw her commit that villainy? he said it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lentish tree; then Daniel alluding to this said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Angel of God hath received sentence of God to cut thee in pieces. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Divido seco findo So he inquired at the other, under what tree he saw her; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Serra divido seco. he answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Under a Prime tree. Then Daniel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Angel of the Lord waited with the sword to cut thee in two. Africanus by this allusion of words gathered, that this history was not originally written in Hebrew, but in Greek. Conclusion. The Conclusion of this is, the Old Testament was first written in Hebrew. This was the first language by which the Lord spoke to the patriarchs, and in which the Angels spoke to men, and it was the language which all the world spoke before the confusion of Babylon, and it is the mother tongue from whence many other tongues are derived, and it is holden by some, to be that tongue, in which we shall speak one to another in the life to come. Therefore we should be desirous to understand this holy language. EXERCITAT. XI. Of the Style of the Scriptures. joh. 7.46. Never man spoke like this man. When we describe a man's speech, first we describe it by that which is natural, as whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a weak voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a slow tongue. Secondly, in what language he speaketh. Thirdly, in what Dialect he speaketh. Fourthly, whether it be Soluta oratio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fiftly, the Property of the speech. Sixtly, the Evidence of the speech. Seventhly, the Fullness of the speech. Eighthly, the Shortness of the speech. Ninthly, the Coherence, and lastly the Efficacy of the speech. First, we describe that which is natural, and proceedeth from some defect of the organs, as if he spoke with a weak voice, or be of a stammering tongue, or thick lips, which Exod. 6.12, are called Uncircumcised lips: Contrary to this is a thin lip which is a sign of Eloquence, job. 12.20. for these who have thin lips, commonly are Eloquent. Moses the Penman of the holy Ghost, although he was defective in speech; yet read his writings, and ye shall see such eloquence in him, that no Heathen could ever match it, The writers of the Scriptures although weak in person yet powerful in words. and as it is said of Paul, when he was present in person he was weak, 2 Cor. 10.10. and his speech base and contemptible yet his letters were weighty and powerful: so whatsoever want or infirmity was in Moses' person, yet there was no want or defect in his writings. Secondly, in what language he speaketh. The holy Ghost spoke and wrote in Hebrew in the Old Testament, The Old Testament was written in Hebrew, and the New in Greek. and in the New in Greek. He wrote the Old Testament in Hebrew, a language which had this blessing spoken of in the Law, Deut. 28.12. Thou shalt lend and not borrow, so this language dareth to many Nations, but borroweth of none. He wrote the New Testament in Greek, The Hebrew tongue dareth to many, but borroweth of none. a most copious and fertile tongue, which was then Lingua communis to the jews although not vulgaris. Thirdly, in what Dialect he speaketh. The Dialects of the Hebrew tongue were sundry, first, Dialectus Hierosolymitana, that Dialect which was spoken in jerusalem and about it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ast. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In their own Dialect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proper tongue. So the Dialect of the Ephramites, who said, Sibboleth & not Shibboleth, judg. 12.6. and the Dialect of the Galileans, as Peter spoke in the Galilean Dialect, Matth. 26.73. So in the new Testament there are sundry Dialects as jonick, Doric Attic, etc. Fourthly, whether it be in prose or in verse. The jews divide the Old Testament according to the style into Charuz; rithmum; Shir carmen, & Halatza, Orationem solutam, that is prose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rithmus. CharuZ is Soluta oratio, but in five Rithmo colligata; that is, it beginneth in prose, but endeth as it were in meeter, such is job. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmen. Shir, canticum; written in meeter, as the Psalms and Canticles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratio soluta Hallatza, written in prose; such are the Histories and the most of the prophets. Fiftly, the property of the speech. The phrase in Hebrew is much to be observed, for in the Hebrew it will signify one thing, and in other languages, another thing. Example, Num. 19.20. Dies numeri, Dies numeri quid apud Hebraeos. signifieth A few days, so Homines numeri, Gen. 34 30. A few men, Deut. 4.27. Ezek. 12.16. So Esay 10.19. The rest of the Trees of his Forest shall be number, that a child may write them, that is, They shall be few. In other languages this phrase would signify many men, and many trees, etc. So some phrases of the Scripture have a contrary signification with the Hebrews, Some phrases with the Hebrews have a contrary signification. as Zack. 11.24. Ascendit visio a me, that is, It perished. So jer. 47.15. Moab is spoilt and gone up out of her Cities, that is, She is destroyed. Sometimes again it signifieth to wax and increase, as 1 King. 22.35. Bellum ascendit, The battle increased. So Psal. 74.23. The tumult that arise up against thee ascendeth, that is, Increaseth continually. So Levare peccatum is to take off the burden of sin, Exod. 10.17. and john alludeth to this, 1.29. Behold the Lamb of God that taketh away the sins of the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lapidare. Elapidare And Levare peccatum, Is to take up the burden of sin, Levit. 5.1. So Sakal, Lapidare & Elapidare, signifieth either to cast stones upon a thing, as Deut. 22.24. or to take away the stones out of a place, as Esa. 62.10. Another example, I am like a drunken man whom the wine hath gone over, jer. 23.9. that is, whom the wine hath overcome, but Matth. 26.39. Let this cup pass over me, that is, let it not touch me; in a contrary signification. So Gen. 25.18. Cecidit coram fratribus suis, He died in presence of his brethren, The New Testament useth often times the Hebraisms of the Old but the Seventi● translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He dwelled before his brethren. The New Testament usually followeth these Hebraisms of the Old Testament as Hos. 8.8. A vessel in which there is no pleasure, Rom. 9.21. A vessel of dishonour. So 1 Sam. 21.5. The vessels of the young men are holy, 1 Thess. 4.4. That ye may know to possess your vessels in holiness. So Exod. 1.8. there arose a new King in Egypt who knew not joseph, Matth. 11, 11. there arose not a greater than john the baptist. So in the New Testament there are many peculiar phrases which are found in no other Greek writers, and here we must distinguish inter Hellenisimum & Graecismum. Difference betwixt Hellenismum & Graecismum. Hellenismus quid. Hellenismus is that sort of phrase which the Seventy use, for they translating the Scriptures for the use of the grecizing jews, followed the Hebrew Chaldee and Syriac in many things: The Seventy follow the Hebrew, Chaldee and Syriac in many things. so that they have a peculiar style which is not to be found in other Greek writers, example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament signifieth wrath and poison Reve. 18.3. Ex vino veneni, that is, poisoned wine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ira. venenum. So job 4.6. The reason of this is, because Hhema in the Hebrew, signifieth both wrath and poison. Another example, 1 Cor. 5.45. Death is swallowed up into victory: the Seventy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In perpetuum, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify perpetuum amongst the Heathen, Amos 8.7. and 2 Sam. 2.26. Lament 5.20. why do they then translate it, For ever? because the word Netzahh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Victoria. & Aeternitas. signifieth both Victory and Eternity. A third example, Gen. 8.21. Dixit ad eor suum dominus; but the Chaldee saith, Bemeria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase the Evangelist john followeth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is not a phrase used amongst the Greeks'. A fourth example, Give us this day, our daily bread, Matth. 6.11. The Greeks say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panem quotidianum, but the Syriac hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Crastinum panem, that bread which may feed us to day and to morrow. So jam. 4.6. The Lord exalteth the humble, but according to the Hebrew and Syriac phrase, to Exalt, is to lift up on the Cross, joh. 8.28. When ye have lift up the Son of man, or exalted the Son of man, that is, lifted him up on the Cross. These particular phrases used by the Seventy would be marked. And besides these, The simplicity of the style of the Scripture is admirable. if we shall look more nearly to the style of the Scripture, as to the simplicity of it, than we shall much more admire it, 1 Cor. 2.4. My preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power. Again the Evidence of the style, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculata fides cum quis ipse videt. the judgements of God are set down, so wisely in the Scripture, as if a man were looking on with his eyes, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greeks', as we may see in the deludge, the overthrow of Sodom, and the miracles in the Wilderdernesse, set down so clearly before us, as if we had been eye witnesses of them. See a notable example, Psal. 7.12.13. By a borrowed kind of speech he setteth forth the judgements of God which were to over take the wicked, as if we were looking on. If he turn not he will whet his Sword, he hath bend his bow, and made it ready, he hath also prepared for him the instruments of death: he hath ordained his arrows against the persecutors. Eightly, the Fullness of the speech. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Greeks' call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein nothing is wanting, neither in the enumeration of the parts, The holy Ghost setteth down all circumstances belonging to the purpose whereof he intreateth. or explication of the causes, or reciting of the circumstances: for the holy Ghost setteth down all the circumstances belonging to the purpose. So the Apostle Rom. 1. describeth at large the vanity and impiety of the Gentiles. And Rom. 2. the hypocrisy of the jews, and Cap. 3. he maketh a full description of the corruptions of man, reckoning up the parts. There is none righteous, no not one, vers. 10. There is none that understandeth, there is none that seeketh after God, verse. 11. They are all gone out of the way, they are altogether become unprofitable, there is none that doth good, no not one, Verse. 12. Their throat is an open Sepulchre, with their tongues have they used deceit, the poison of Asps is under their lips, Verse. 13. Whose mouth is full of cursing and bitterness, Verse. 14. Their feet is swift to shed blood, Verse. 15. Destruction and misery are in their ways, Verse. 16. And the way of peace they have not known, Verse. 17. And there is no fear of the Lord before their eyes, Verse. 18. Ninthly, the Shortness of the speech: and here we cannot enough admire the fullness of the style and the shortness of it, Every word of the Scripture carrieth a weight. & that which Cicero said of Thucycides may here be applied fitly, Eum esse adeo plenum refertumque rebus, ut prope verborum numerum, numero rerum exaquet, That every word carried a weight with it, and therefore we may call it Laconica Scriptura. All things in the Scrip- are fitly joined. Tenthly, the Coherence: all things in the Scriptures are fitly joined and coupled together. The Heathen said that there were three things impossible, Eripere, jovi fulmen, Herculi clavam & Homero versum; to pull jupiters' Thunderbolt out of his hand, Hercules Club out of his hand, and a verse from Homer: for they thought, that there was such a connexion between Homer's verses, that not one verse could be taken away without a great breach in the whole work: but this may be much more said of the Scriptures of God which have such a dependence and connexion, that if ye take away but one verse, the whole shall be marred. Ob. But it may be said that there are sentences which seem not to cohere or agree fitly together, Gen. 48.7. And as for me when I came from Padan, Rachel died by me in the Land of Canaan in the way, when there was but yet a little way to come to Ephrath, and I buried her there in the way of Ephrath, the same is Bethlehem, Verse. 8. And Israel beheld josephs' sons. How doth this cohere with that which goeth before; it would seem that there is no dependence here. Ans. They cohere well enough with the words going before; How sentences in the Scripture seeming to disagree cohere very well. for jacob had adopted two of josephs' children, than he giveth the reason of this adoption in these words; as if he should say, whereas I might have had more children by my first wife Rachel, if she had lived; it is great reason that I supply this defect in her, by placing some in stead of these children, which she might have borne to me; and I adopt those thy sons since she is dead. The second place which seemeth to have no coherence with things going before, Esa. 39.21. Take a lump of sigges, and lay it for a plaster unto the boil and he shall recover, verse. 22. Ezekias also had said what is the sign, that I shall go up into the house of the Lord. What coherence is betwixt these words, and the words going before? There is a right coherence here, and he setteth down that last, which was first for brevity's cause; which is more at large set down in the book of the Kings; and therefore junius translateth it well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajo ner, In plusquam perfecto, Esay had said. jer. 40.1. Object. The word which came to jeremiah from the Lord, etc. Answ. The words following seem not to cohere with the former. The beginning of the fortieth Chapter, with the seventh Verse of the fortiesecond Chapter, and these things which are insert between them, do contain but the occasion of the prophecy, to wit; when Godoliah was killed, the rest of the jews would have gone into Egypt, which jeremiah forbiddeth them to do. And it came to pass ten days after, Chap. 42. 7, etc. This should be joined with the first Verse of the fortieth Chapter, and all the rest should be included in a parenthesis. As we have spoken of the style of the Scripture in general, so let us observe the style of some of the writers in particular. Esayes' style differed much from the style of Amos, he being a Courtier, and he but a Neat-herd. So the style of Ezekiel differed from the style of the rest of the Prophets: he calleth himself The Son of man, not because it is a Chaldee phrase, but because of the excellent visions which he saw, therefore he is called the Son of man, that is, an excellent man; as jesus Christ in the New Testament is called The Son of man, that is, an excellent man. So this is peculiar to john the Evangelist, to call Christ the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Chaldees and the Talmud usually call him so: john opposed himself to Ebion and Cerinthus two jews who denied the divinity of Christ, wherefore he hath usually the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 joh. 7.5. which was frequent in the Chaldee paraphrast, and read often by the jews. So there are some things peculiar to Paul; for he useth some words according to the manner of the speech in Tarshish and Cilicia, as Collos. 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language, signifieth insidiose alteri praeripere palmam. So 1 Cor. 4.3. Man's day according to the phrase of Tarshish, is put for the time of judgement; because they had some appointed times for judgement. Conclusion. The Conclusion of this is, here we may admire the wisdom of God, who gave most excellent gifts to his Secretaries for the edification of his Church. Moses was a man of a slow speech, God gave excellent gifts to his Secretaries, for the good of his Church and of a slow tongue, and Aaron must be his spokesman, Exod. 4. Yet Moses was mighty in words and deeds, Act. 7.22. It is said of Paul that his bodily presence was weak, but his letters were weighty, 2 Cor. 10.11. By his preaching he converted many, from jerusalem to Illiricum, Rom. 15.19. but by his letters he converted more, Paul converted more by his writing, than by his preaching. both in Europe Africa and Asia; such was the majesty and grace in his writing, that they acknowledged it to be from the Lord. EXERCITAT. XII. That the Hebrew Text is not corrupted. Psal. 119.140. Thy word is very pure: therefore thy servant loveth it. THe Church of Rome, The Church of Rome maketh the vulgar Latin translation to be canonical. that they may advance the authority of the vulgar Latin translation, which they have made canonical; do labour to disgrace the original Text, the Hebrew and Greek, Controvers. 1. Gordonij. cap. 9 holding that they are corrupt in many things. Master james Gordon our Country man, observeth four distinct periods of time. The first period, he maketh to be the jews Synagogue before Christ came in the flesh; he granteth that all this time, the Hebrew Text was not corrupted by the jews. The second period of time he maketh to be from the ascension of Christ until the days of Hierome and Augustine, and he saith, that in this second period, the jews went about to corrupt the translation of the Seventy: because the Christians than began to use arguments taken out of that translation against them, as justine Martyr testifieth, writing against Tripho. The third period he maketh to be after the death of Saint Hierome, until the time that the Talmud was composed and set together, and then he saith, there arose great contention betwixt the Oriental and Occidental jews: (the Oriental jews were those who dwelled upon the East side of Euphrates in Babylon Media & Persia, What jews were called oriental, and what occidental. those Peter called the Church at Babylon, 1 Pet. 5.13. The Occidental jews were those to whom he wrote, Scattered abroad in Pontus Galatia, Cappadocia, Asia, and Bythinia, 1 Pet. 1.1.) because of the diversity of their reading, and corruptions in the Text. He saith that the jews met at Tiberias, Anno 508. and there set down the Points; and made their Masora; to obviate this, that no more corruption should enter into the Text. The fourth period he maketh to be after the jews had met at Tiberias; they decreed that none should use any copy, but such as were corrected by the Masoreth: and so from this time he freeth the Text from corruption: but he laboureth much to prove that the Hebrew Text was corrupt before, and that the vulgar Latin is sound and free from corruption, which was translated by Saint Hierome under Pope Damasus; and so continued in the Church of Rome. The jews kept faithful the book of God without corruption. The jews to whom The Oracles of God were committed, Rom. 3.2. (therefore it was called Their Law, joh. 8.17.) would they have corrupted their own Evidents? Augustine calleth the jews Capsarios nostros, who faithfully kept the book of God, and reserved it unto us without corruption, & he saith, Dispersos esse judaeos, infidelesut testarentur Scripturas esse veras. The unbelieving jews were scattered through the world, that they might testify the Scriptures to be true: The jews numbered the Verses, Words and Letters of the Bible. and shall we think that the jews would have corrupted the Text, who have numbered the words, letters, and verses of the Bible: and R. Zaddias hath numbered the letters words and verses, and summed up all the verses at the end of every book, and they have observed that all the letters are found in one verse, Zeph. 3.8. as also four of the final letters: they carry such respect to the Law, that if it but fall to the ground, they institute a fast for it. They would write no language but in Hebrew letters. The superstitious jews at this day, are so careful to keep the letters and words of the Law, that they will have neither Chaldee, Syriac, nor Hebrew words wrirten; but in Hebrew letters: and it greeved them when they saw in origen's Hexupla, Vide Guiliel. Schiekardum de jure regio. Hebrew words written in Greek Characters, when they saw the copy which was presented to Alexander the Great, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the name jehova still written in Golden letters, they were much greeved at it, and when they see any thing changed in our copies now, in disdain they call it, Hhomesh pesul she'll gelahhim, that is, Pentateuchus rasorum Monachorum, the Pentateuch of the shaved Monks. The jews after the death of Christ were dispersed among many Nations and they never met together again: and albeit they would have corrupted the Scripture, how could they have falsified all the Copies? Bellarmin maketh this objection to himself. Bellarm. lib. 2. Cap. 2. De verbo dei. Some men will say, that the Hebrew Text was corrupted after the days of Saint Hierome and Augustine. He answereth, that Augustins' reasons serve for all times against the corruption of the Hebrew Text: Serrarius in prolegom. Bibliac●s. And Serrarius acknowledgeth, that there is but small or no corruption in the Hebrew Text, Corruptio Physica Mathematica Moralis. & he maketh a threefold corruption. The first Physical, the second Mathematical, and the third Moral. Physical corruption he maketh to be this, when it wanteth any member which it should have. Mathematical corruption he maketh to be this, when there are some faults in the print which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And a moral corruption he maketh to be this, when one of purpose goeth about to corrupt the Text, and in effect he cometh to this, that the errors which are found in the Text, are but errors in the print, and not in the matter. But now lately there is one risen up, called Morinus, who hath set himself to improve the original Hebrew Text, and to prefer the Samaritan to it as the original. Difference betwixt hebraeo-samaritana, and hebraeo-samaritano-samaritana, in their Copies. We must put a difference betwixt Hebraeo-Samaritana and Hebraeo-samaritano-samaritana. Hebraeo-samaritana is that which Moses wrote from the Lord and delivered to the jews, it is called Hebraeo-samaritana; because the Hebrew was written in the Samaritan Character at the first and so kept still till after the captivity; and this we grant to be the first and original writing by which the Church should be ruled. But that this Hebraeo-samaritano-samaritana should be the first original; that in no way must we grant, and the reasons are these. Reason 1 Reasons to prove that the Samaritan copy is not the original. First, the Samaritans were Idolaters they were brought out of Assyria by Salmanasses, and they erected a false worship in judea, for the which they were hated by the people of God, joh. 4. They branded them always with these two letters, Gnaijn Zain, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus alienus. strange worship. The Lord concredited his oracles to his own people, Deut. 33.4. The Law is the inheritance of the congregation of jacob. Therefore the Law was not committed to their custody, who were not God's people, they had no right to his inheritance. Reason 2 Secondly, if the Samaritan copy were the original, than it should follow that the Church hath wanted the true original Text until the year of God, 1626. when Petrus de Valle brought it from Damascus. Reason 3 The Samaritan Copy differed as much from the original, The Samaritan differeth as much from the original, as the Seventy do. as the Seventy do, but none of them hold that the translation of the Seventy is the original by which all others should be tried, why then should they give this prerogative to the Samaritan Copy, to be the original? this Samaritan Copy addeth to the original Text which was The inheritance of the jews, Deut. 33.4. and diminisheth also from it. It addeth to the original Text, Iosh. 21. two Verses, 36.37. Verses. So Gen. 4. it addeth a long speech or conference betwixt Cain and Abel which is not in the original Text. So Targum Hierosolymitanum supplieth the same 28. verses here, which are not in the original Hebrew Text, a conference betwixt Cain and Abel, whether there be any providence of God or not? or whether there be any reward for the just, or punishment for the wicked? Abel holdeth the affirmative, and Cain the negative part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this note of the Masoreth in the margin should not be read this ways, Pesu pesuki bimtzegno pesuk. Viginti octo versus desiderantur in medio hujus versus, There are twenty eight Verses wanting in the midst of this verse. But it should be read this ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesukim pasekin bimtzeghnoth pasuk, that is, There are twenty eight verses whose sense endeth in the midst of the verse: therefore when the Scripture saith that Cain talked with his brother, it was to persuade him to go out to the field, and not that he had a long conference with him. Both the Samaritan Copy then, and the Targum of jerusalem wrong the Text as defective, putting in these 28. verses which the Spirit of God never indicted. As it addeth to the original Hebrew Text, so it diminisheth somethings from it, Hos. 4.11. I have called my Son out of Egypt. These words are not in the Samaritan Copy. So these words, Zach. 12.10. They shall behold him whom they pierced. Reason 4 If this Samaritan Copy were the original Copy, what is the reason that Origen setteth it not down in his Octupla, as he hath done other translations? and what is the reason that Hierome never citeth it, nor followeth it in his translation, if it be the original? Reason 5 Fiftly, the manner of the Samaritans writing showeth that this was not the original, which Moses received from the Lord, and delivered to the people of God afterwards, as you may perceive in the page following, out of Exod. 31. from vers. 12. to 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Samaritanum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraiè sic. Et dixit Iehova Mosi dicendo, Latinè sic. & tu all loquere filios Israel dicendo, nunc il la Sabbatha mea serua tote: quia signum est in term & inter vos per generationes vestras ad cognoscendum quod ego Iehova sanctificans vos. et observate Sabbathum quia sanc tum erit illis profanantes illud morte morietur, quia omnis faciens in illa opus utique excinde turanima il la emedio populorum suorum: s ex di ebus opera beris opus, & in die septimo Sabbathum sabbatulun sanctum Ie hovae: omnis faciens o-pus in die illo sabbathi morte morietur: & observanto filij Israel ipsum sabbathum, celebrando sabbathum per generationes suas faedere aeter no interme & inter filios Israel signum erit in aeternum: quia sex diebus fecit Iehoua caelum et terram & in die septimo quievit et respiravit Exod. 31.12. In English thus. And the Lord spoke unto Moses saying 13. Speak thou also unto the Children of Israel, saying, verily my Sabbaths shall ye keep: for it is a Sign between me & you, throughout your generations, that ye may know that I am the Lord that doth sanctify you. 14. Ye shall keep the Sabbath therefore: for it is holy unto you: every one that defileth it, shall surely be put to death, for whosoever doth any work therein, that Soul shall be cut off from amongst his people, 15. Six days may work be done, but in the Seventh is the Sabbath of rest, holiness to the Lord, whosoever doth any work in the Sabbath day he shall surely be put to death. 16. Wherefore the Children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual Covenant. 17. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed. Observe the form of this writing of the Samaritans and ye shall find it to be mere cabbalistical, by which they would find out the divers readings, in framing the lines, words and letters, and setting them down after such a curious form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Cabalists do, by their Gematrija, notaricon, and temura: that is, by the number of letters, the divers significations of them, and the divers situation and placing of them, they make divers senses in the Scriptures, as by elbham, and ethbhash; sometimes putting the last letters for the first, and the first for the last; sometimes reading up and down; sometimes crosswayes, and sometimes from the left hand to the right: this we may see in this example of the Samaritan Copy, where they sum up the observation, the breach, and punishment of the Sabbath in a round circle; which curiosity the Spirit of God never used in writing the holy Scriptures. Christ speaking of the original Text, and the perpetuity of the Law which we have, he saith, One jote, or one title of the Law shall not pass, in the original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Hebrew jod; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not properly translated, A tittle, as if it made a difference betwixt some letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the top of Daleth from Resh: for the Syriac calleth it Sharat, incisura vel incisio, the small lines which are in ones hand. The meaning is then, that not one part of a letter, neither the least letter, nor any part of the least letter shall perish, hence we may reason from Christ's words. In that copy whereof the Lord speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or jod must be the least letter; but in the Samaritan copy jod is not the least, but the biggest of all the Letters: therefore the Samaritan copy, is not that copy which Christ spoke of, י Hebrae. but the Hebrew as we may see by the difference of the Letters in the margin here: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit. hence we may gather that this Samaritan letter was abolished in Christ's time, and therefore we ought neither to embrace the copy nor the Characters, as authentic or original. The Conclusion of this is, Conclusion. If the light that is in the body be darkness, how great is that darkness, Matth. 6.23. The Scriptures are the light of the Church, and if the original Text were corrupted, Instrumenta gratiae. conjuncta. remota. how great were the darkness of the body; God hath Conjuncta instrumenta, & remota instrumenta gratiae. Remota instrumenta gratiae are the Preachers and their writings, and they may be corrupted. But Conjuncta instrumenta gratiae are the Prophets and Apostles and their writings, these the Lord kept from error and corruption for the good of his Church. EXERCITAT. XIII. That no Canonical book is perished. Matth. 5.18. Heaven and earth shall pass, one jote, or one tittle shall no ways pass from the Law till all be fulfilled. WHen a thing wanteth an essential part, this is the greatest want. Secondly, when it wanteth an integral part, this is likewise a great defect. Defectus Partis essentialis partis integratis ornamenti accidentalis. And thirdly, when it wanteth accidental ornaments. When the soul is separated from the body, here is a separation of the essential parts. When a man wanteth a hand or a foot, than he wanteth an integral part. And when he wanteth his , he wanteth some ornaments. No book in the Scripture wanteth any essential part. There is no book in the Scripture that wanteth any essential part; for the Law and the Gospel which are essential parts, Vide junium in judam, and Perkins reform Catholic. are found in every book. Secondly, the Scripture wanteth no integral part since the Canon was sealed, before the Canon was sealed they had as much as served for their infancy: but after that it was sealed the whole Canon was complete, and none of those Books perished. God's care in preserving the Scriptures. Great was the care which the Lord had to preserve the Scriptures. First, he commanded the Levites to take the book of the Law written by Moses, and to put it in the side of the Ark of the covenant of the Lord, Deut. 31.26. Secondly, the Lord commanded the King, when he should sit upon the Throne of his kingdom to write a Copy of this Law, Deut. 17.18. and the jews add further, that he was bound to write out two copies, one which he should keep in his treasury, and another which he should carry about with him; and they say moreover, if Printing had been found out then, yet he was bound to write them out with his own hand. Thirdly, the Lord commanded the Prophets to write their visions upon Tables, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Graeci. and to make them plain, Habak. 2.2. Esay 8.1. and the Seventy read it, to be graven upon the bush tree, which is a sort of wood that corrupteth not, and it will preserve that which is written upon it and it were to the world's end. Books necessary for the Church albeit lost, yet they were found again. Fourthly, when any book which was necessary for the use of the Church was lost; the Lord had a care that that book should be found again, as the book of the law found by Hilkiah, 2 King 22.8. Or the Lord indicted it anew again, when it was lost; as when jehojakim cut the roll of the lamentations of jeremy, yet the Lord inspired him a new again to indite this book to his Scribe Baruch, jere. 36.32. because he thought it necessary still for the Church: therefore he would not have it to perish. Fiftly, in that general destruction which the Babylonians made at jerusalem, burning their houses, and robbing them of their goods; The Israelites kept the musical instruments in the captivity, to put them in mind of the worship of God. yet as Hierome and Basil observe well, it was a special providence of God that they should leave to those captives, their instruments of Music, wherewith they used to serve God in the Temple: that they might preserve some memory of their former worship, they brought these instruments to Babel with them, Psal. 137.2. we hung our harps on willows. If the Lord had such a care of these instruments to have them preserved for his praise, much more care had he to have the Scriptures preserved; which taught them to worship: and he who had a particular care of the parts of the Scripture, before it was complete, and numbereth the hairs of our heads, Matth. 10.30. and the stars of the heavens, Psal. 147.4. will he not have a special care that none of these Books should perish which are canonical? That fable of Esdras then is to be rejected, lib. 4. The fable of Esdras rejected. cap. 4.23. So cap. 14.21. to the 24. verse, he showeth how the book of God was lost in the Captivity, and that Esdras the Scribe, by holy inspiration wrote it all anew again: but this is false, see we not how Daniel read out of the prophecy of jeremy, how long the captivity should last, Dan. 2.9. The book of God then was not lost in the captivity, and written anew again by Esdras, Esdras wrote nothing of the Scriptures but only set the books in order. but only he set the books in order after the captivity, & nihil ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit sed ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He did nothing in correcting the book of God, but only set it down in order. But we read often times in the Scriptures of many Books wanting now, which were extant before; as the Books of the battles of the Lord, Ans. Num. 21.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this it cannot be inferred that any canonical book is perished; for this word Sepher, signifieth a relation, as well by word, as by write. Secondly, although we grant that it was a written book, yet it will not follow that it was a holy Book. Thirdly, although we grant that it was an holy book, yet it will not follow that it was a canonical book. The books of the Chronicles of the Kings of juda and Israel were but civil records, Some things written by the Prophets not as they were Prophets. and belonged nothing to the canon of the Scriptures. Secondly, some books that were written by the Prophets, were not written by them as they were Prophets. Solomon wrote of Herbs, Trees and Plants, 1 King. 4.33. But what books were these? They were but books of things which were under the Moon and of things corruptible, and because they served not for the edification of the Church afterwards, Hezekiah buried salomon's books of physic. therefore the Lord suffered them to perish. Suidas saith, that the book which Solomon wrote of Physic, was affixed upon the gate in the entry of the Temple; and because the people trusted too much in it, neglecting the Lord (as Asa put his trust in the Physicians, 2 Chro. 13.) therefore Hezekiah caused to pull away this book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bury it. And the Talmud saith, that Hezekiah did two memorable things. First, Ganaz Sepher rephuoth. Abscondit librum medicinarum, He hide the books of Physic which Solomon had written. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And secondly, Cathath nahhash hannehhushoth shegnashe Moshe, Comminuit aeneum serpentem quem fecerat Moses, He broke the brazen Serpent which Moses made. Solomon spoke three thousand Proverbes, 1 King. 4.32. yet of all these Proverbes scarce eight hundred are put in the Canon. Some of these Proverbes the servants of Hezekiah King of juda copied out, Prov. 25.1. And as they saw the King their master bury Salomons book, which he knew was hurtful to the Church: Salomoni Proverbs and Songs, which were not profitable to the Church perished. so those servants copied out these Proverbes which were profitable for the Church, whereas the rest perished. So Solomon wrote a thousand and five Songs; of all which Songs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod. the Lord made choice but of one to be insert in the Canon, which is called the Song of Songs, or canticum canticorum quae Salomonis rather then canticum canticorum quod Salomonis, it was the most excellent Song of all Salomons Songs, rather than the excellentest Song compared with other Songs. But all books written by them for the whole Church none of them are perished: as the Prophecies of Nathan Ahija, and Iddo. For Burgensis observeth well upon, 1 Chro. 29. That the first book of Samuel is holden to be written by Samuel himself. So the second Book of Samuel, and the second book of the Kings were written by Nathan and Gad, who lived with David and Solomon, and wrote until the death of Solomon, than Iddo and Ahija wrote the history following of jeroboam interlacing somethings of Solomon and Rehoboam. Object. 1 Chron. 29.29. Now the acts of David the King, first and last behold they are written in the book of Samuel the Seer, and in the book of Nathan the Prophet; and in the book of Gad the Seer, with all his reign and his might and the times that went over him, and over Israel and all the Kingdoms of the Countries. But these words cannot be understood of the books of Samuel; for we read not in these books, what David did abroad in these Countries: therefore some other books must be understood here, written by Gad and Nathan, which are not extant. Ans. Not only the things, which David did in Israel, are set down in the book; of samuel's but also the things which he did abroad in other Countries, as against Zoba King of Hadadezzar, Hierom. in Esa. 13. against the Moabites, and against Tobh King of Hemath. And where it is said over all the kingdoms of the countries, it is the manner of the Scripture (as Hierome marketh) by the whole Countries, to understand the next adjacent countries whereof it speaketh; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore in the original it is, Haaratzoth, Of that earth. Ob. 2 Chro. 33 19 The prayer of Manasseh and how God was entreated of him, and all his sin, and his trespass and the places wherein he built high places, and set up groves and graven images before he was humbled: behold they are written among the saying of the Seers, or Hosai. But in the whole book of the Kings there is no mention made of his affliction, or of the cause which moved him to repent or of his prayers which he made to God in time of his affliction: then this book of the prophet is not now extant. So the acts of Baasha, Zimri, and Omri are they not written in the Books of the Chronicles of Israel, 1 Kings 16.5. & 27. But nothing concerning their acts are found in the books of the Kings, or in the Chronicles: therefore those books are perished, when the Scriptures remit us to those books, it giveth us to understand that these books are worthy to be trusted, as written by the Seers of God: neither doth the Scripture cite them, as it doth some short sentences out of the Heathen Poets. The Apostle saith of those Poets, that they said the truth, Tit. 1.13. But the Spirit of God remitteth us to these books, that we may be fully instructed by them in the whole truth of the Acts of those Kings. Answ. First we must know that there were many Prophets who prophesied, whose prophecies were never written; as the prophecies of the children of the Prophets, Some prophecies of the Prophets were not written. and the prophecies of those, who prophesied from the days of Eli, to David, as some of Asaph Heman and jeduthun. Secondly, all the things which were written by the Seers, were not written by them as Seers: Solomon wrote many things, which he wrote not as a Prophet, and so did David. Thirdly, Somethings written by the Prophet's profitable for the Church then, but not profitable now. many things which they wrote then as Seers, and were profitable to the Church for that time, were not profitable for the Church now: and the Spirit of God remitted them then to the civil records and to some prophecies which were then extant, but are perished now; because now they were not necessary for the Church: but all these things which the Lord indicted to them by his Spirit and which he thought to be necessary for his Church, to be the Canon and rule of our faith, all those the Lords watchful eye hath kept and preserved, that none of them are perished. The Conclusion of this is: Conclusion. The books of Emperors and Kings are lost, yet the Lord hath kept the register of the little Kings of juda and Israel, both in whole and in parts, although they were but Shepherds, and banished men. And the Church would rather spend her best blood, than she would part with that precious jewel or any part of it: therefore they called those who delivered the book of God to the persecuting Tyrants, Traditores. EXERCITAT. XIIII. That the points were not originally with the Letters from the beginning. Neh. 8.8. So they read in the Book, the Law of God distinctly, and gave the sense, and caused them to understand the reading of the Law. WE have shown that the Scriptures are not corrupt, and that no essential or integral part is wanting in the holy Scriptures: Now it resteth to show that the Points, the accidental ornaments were not from the beginning. The jews who are faithful keepers, but bad interpreters of the Scriptures, interpret these words, Nehe. 8.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner, vaijkren bassepher betorath, They read in the book of the Law, this they expound, to be the literal sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ezra gave. Mephorash, distinctly that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding the Points and distinctions. Veshom Sh●cel, Appenentes intellectum, and gave the sense, that is, he added the Targum or paraphrase to it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajabhinu bammikra and caused them to understand the reading of the Law, that is, he added the Kabbala. But this is a false Gloss, Ezra read the Law to them, & gave them not only the grammatical sense, but also the spiritual and true meaning of the words; he neither added points nor Targum, or Kabbala to it. The points were not then from the beginning, as may be seen by these reasons following. Reason 5 The first reason is taken from the Samaritan Character. The jews acknowledge that the letters of the law which they have now, are not the ancient Characters in which Moses wrote the Law. But to these ancient Characters there is no vowel subjoined as we may see in the form of the Shekell set down by Arias Montanus, Beza, and Villalpand upon Ezekiel. Reason 2 The second reason is taken from the first exemplar of the jews, which they kept in their Synagogues; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they have most exactly written and rolled up this book, which is the chief book in their estimation, and whereof they account more than of any other Hebrew Bible; yet there is neither Point nor Accent in this book, but only Consonants. This may be seen also in their ancient bills of divorce wherein are neither Points nor Accents: Therefore the Points were not from the beginning. Reason 3 The third reason is taken from the names of the Points, and Accents, which are Chaldee names, therefore they were imposed after the captivity. Object. But they who maintain that the Points were from the beginning, say, that this reason holdeth not; for the names of the Months are Chaldee names, imposed after the captivity; and yet the Months were from the beginning: So the Points may be from the beginning, although the Chaldee names were given to them after the captivity. Answ. As the Months were from the beginning, and had Chaldee names given unto them, after the captivity: so the value of the Points were from the beginning; but the figures and the names of the Points, were set down a long time afterwards. Reason 4 The fourth reason is taken from the translation of the Seventy: for when the Seventy read the Hebrew Text wanting the Points, they differed very fare from the Hebrew in many things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lectus▪ The difference of their reading arose from this; because the Hebrew Text wanted the Points. Example, Gen. 47.31. and Israel bowed himself, gnal rosh hamitta, upon his bed's head. But the Apostle followeth the translation of the Seventy translating it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volumen. He bowed upon the top of his rod, Heb. 11.21. So Psal. 40.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput, cranium. for Megilla the Seventy read gilgoleth, in capite libri, for in volumine libri: because they wanted the Points, and the Apostle followed this reading. Reason 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fift reason is taken from, Ketibh volo keri, when the words are written one way, and read another. This diversity of reading and writing arose because the letters wanted the Points from the beginning: this made them to read one way and write another way. Reason 6 The Chaldee, Arabian, and Assyrian language, which are but daughters proceeding from the Hebrew tongue, have no Points: therefore it is not probable that the Hebrew Text had Points from the beginning. Reason 7 The seventh reason is taken out of the Talmud. They writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculus that joab killed his master, because he taught him to read Zacar Masculus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoria. for Zecer Memoria, and so made him to spare the females of the Amalekites, whereas he should have blotted out their memory and killed them all. Now if the points had been from the beginning, than joabs' master could not have taught him, to have read Zacar for Zecer. The Points were not from the beginning then, but found our afterwards by the Masorath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were three sorts of teachers, amongst the jews. The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who gathered the traditions of the Fathers together; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel such were the Pharisees. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second were the Sopherim afterwards called the Masoreth: these observed the letters and words in the reading. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third sort were the Midroseth, the Cabalists, who expounded the Scriptures allegorically. The Scribes were from Moses' time, who taught the people to read the Law, because the Law wanted the Points: and Christ calleth these The learned Scribes, and saith to one of them; How readest thou? Luk. 10.26. Shammai and Hillel the first of the Sects of the Scribes and Pharisees. But afterwards Shammai and Hellel were the first of the Scribes and Pharisees, who were the original of these sects. Shammai was the first of these Scribes who drew out the cabbalistical readings, and Hillel was the first who gathered their traditions together. Because the Text wanted the Vowels before the Masorets' time, hence arose these divers readings marginal and textual; here we must take heed of two errores. The first is of those who hold, Two errors to be shunned concerning the Marginal and Text reading. that both the textual and Marginal reading were from the beginning, and both authentic and original from Moses. The second error which we must shun, is this, that the marginal reading implieth some corruption, where as it serveth for illustration of the Text. There is but small difference betwixt the Marginal and the line reading. There are three sorts of reading. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when there is no difference at all in the words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is some small difference in the reading. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when there is a contrary reading. Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may see it in the original Text itself, as 2 Sam. 22. and Psal. 18. the same argument is handled almost word by word in both these places, there is some diversity of words only: for 2 Sam. 22.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuare. It is Adikem, I did stamp them as the mire of the streets, but Psal. 18.42. it is Arikem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comminuere. I did cast them out as the mire in the streets. Here is but small difference, Daleth is only changed into Resh, the sense is all one. ר mutatur in ר So 2 Sam. 22.11. and Psal. 18.11. So 2 Sam. 22.27. and Psal. 18.26. So 2 Sam. 22.8. and Psal. 18.9. here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Marginal and the Text reading make not a contrary but a divers reading. but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the Marginal reading, and the Text reading makes not a contrary reading, but a divers reading: therefore ye shall see that the Translators follow sometimes the Marginal reading in their first translations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi as junius 2 King 8.10. in his first translation, he saith abi; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non. dic ei, but in this second translation he saith, abi, dic non, So Ezr. 4.2. In his first edition, sacrificabimus eidem which is the marginal reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit. but in his second translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decem. non sacrificabimus alteri which is in the Text. Example, 3. 1 King 22.49. jehosaphat prepared ships, Translators sometime join both the marginal and text reading together. Gnasha fecit; but in his second translation jehosaphat made decem naves which is in the Text. So Prov. 31.4. Eccles. 3.4. jer. 2.20. and 5.8. He followeth Ketibh in his last Edition, that is, as it is written and not read in all these places. And sometimes ye shall see them, join both the Marginal and Text reading together. Psal. 22.17. They Lion like digged. So the Chaldee Paraphrast and the seventy readeth it. So junius. (Exod. 21.8. If she please not her Master who hath not betrothed her unto himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sibi. non sibi) joineth lo, lo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both together, both the Text and Marginal reading. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit est ketibh So Iosh. 8.12. The line reading hath gnir, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit est keri urbs, and the Marginal reading hath Hai, and he joineth them both together urbs Hai. So Prov. 23.26. Let thine eyes observe my ways. Ratza, and Natzar, he joineth them both together, studiose custodivit. So Eze. 22.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They join them both together. So 1 King. 22.18. the Tigurin joineth them both together. The Masoreth put the vowels some times in the text, and the consonants in the margin. and the English join them both together, Prov. 19.7. They are wanting to him. In these divers readings set down by the Masoreth, sometimes the Points are put in the Text and the Consonants in the Margin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as jer. 31.39. Behold the day saith the Lord. Here is a blank in the Text, the vowels are only set down and the word Baim, is understood by the Points of it, which are in the Text, and so it is Baim, although it be not expressly written in the Text. The reason why they set the consonants in the Margin and the vowels in the Text, was to signify, that they inclined rather, to follow the Marginal reading than the Text, and yet not to exclude the Text reading: therefore they set the vowels in the Text. The Masoreth put not points to a word which they think doth redound. Again, when the Masoreth think that some words abound, they set down the Consonants of the word in the Text, but they point not the word, which they would have to be be omitted, Example, jer. 51.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against him that bended, let the Archer bend his bow. El ijddroch ijddroch hadderech. And thus the Masoreth keep us that we go not amiss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their observations are a hedge to the Law: therefore the jews say, Sejag lahhochma shethea, Silence is the hedge of wisdom, for when a man holdeth his peace he is then thought to be wise. So they say Megnasheroth sejag legnosher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tithes are the hedge of our riches, and therefore pay thy Tithes and be rich. So Nedarim sejag liphrishoth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vows are the hedge of the first fruits. Lastly, they say, Masoreth sejag latora, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Masoreth is the hedge to the Law. By great pains and wonderful care those Masoreth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numbered the letters and words of the Scripture, that none of them might perish: and as in a well constituted family, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master of the family taketh a note of all the things in his house from the greatest to the least: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So did these Masoreth of the whole Law: therefore the Hebrews say, Gnim shimmureth hatorah, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the study of the Masoreth was Cum conservationelegis, for the preserving of the Law from corruption. These divers readings make not up divers senses but help us better to come by the right sense of the Scripture. Divers reading, make not up divers sense in the Scripture. When it is objected to us by the Church of Rome that we have not the true meaning of the Scriptures, because of our divers translations: Our Divines answer, that these divers translations make not divers senses in the Scriptures; for the sense is still one and the same: but these divers translations help us only, to come to the true meaning of the Scriptures, and so we must use these marginal and line readings, as we use these interpretations. When we see a blank left in the the Text, and supplied in the Margin; this addeth nothing to the Text, as a word added sometime by a translator, addeth nothing to the Text: So when the Masoreth put another word in the Margin, A word set down for explanation addeth nothing to the text. which is not in the Text; that word is set down only for explanation, The meaning of the text is known by the antecedent and consequent. and it addeth nothing to the Text. We take up the meaning of the Text, by the antecedent, and consequent, Example, Prov. 4.3. Tender and young was I, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liphni, before my Mother; but in the Margin it is, Tender and young was I, Libhni, amongst the Sons of my Mother: for Solomon had more brethren 1 Chron. 3.6. But these readings may stand, he was tender and young before his Mother, and best beloved of all his Mother's Sons. The Conclusion of this is. A certain jew gave God thankes for four things. Conclusion. First, that he was a jew and not a Samaritane. Secondly, that he was bred at jerusalem and not at Pambiditha. ex Tilmideni. cap. 7 Thirdly, that he said Shibbeth and not Sibboleth. Fourthly, that he needed not the helps of Tiberias, meaning the Points and Accents. But we who are not natural jews should be thankful to God; because we have these helps to further us in the reading. EXERCITAT. XV. Of the means which God useth to make the Scripture plain unto us. 1 Cor. 14.11. If I know not the meaning of the voice, I shall be to him that speaketh a Barbarian, etc. THere are three special means by which God maketh the Scriptures plain unto us. Three special means for making the Scriptures plain. The first is translation of the Scripture. The second is paraprasing of the Scripture, and the third is the interpretation of the Scripture. What things are necessary for translation. In the Translation of the Scripture consider, first, what is a Translation. Secondly, the necessity of translation. Thirdly, what things a Translator should observe, and what things he should shun. Fourthly, who they were who translated the Scriptures. Fiftly, the authority of the translation of the Seventy. Sixtly, the authority of the vulgar Latin translation. First, what is a translation. What is translation. We translate when we change out of one language into another, and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If the Translator consider the words a part, than it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there is great force in the words, and therefore the Translator must observe them; Plato was wont to call Socrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu obstetricem; because when he sought out the words, than he brought forth the truth. The necessity of translation proved by sundry reasons. Secondly, let us consider the necessity of Translation without a Translation we can not understand a strange language, but it is barbarous to us. Reason's proving the necessity of translation. Reason 1 First, when the old testament hath words altogether unknown to the jews, Words in the old Testament, unknown to the jews, are interpreted. it useth to interpret them. Example, Purim was a Persicke word unknown to the jews; therefore the Holy Ghost interpreteth it, calling it a Lot. So the Evangelists writing, in Greek, and having sundry Hebrew and Chaldee words, they expound them in Greek as Siloe, that is, sent, joh. 9.7. Abba interpreted by Pater, Rom. 8. So Tabytha kumi, by interpretation, Daughter arise, Mark. 5.21. So Thomas called Didymus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Mark. 7.34. and Act. 1.27. and Revela. 1.7. amen by nai, So Abaddon be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reve. 9.11. So Rabboni by Master, joh. 20.16. why doth the holy Ghost interpret these names? but to teach us that he would have the Scriptures translated into known tongues, that the people might understand them. Quest. Why doth the holy Ghost interpret Elymas by Magus, Act. 13.8. But Elymas the Sorcerer (for so his name is by interpretation) withstood them, Seeing all translations should be in a more known tongue, but Magus, is as obscure as Elymas? Answ. Magus was first a Persicke word, but afterwards it was well enough known to the jews, The Persians are called Elamites. Elymas was but a part of Persia, so called from Elam the son of Sem: therefore the Persians are called Elamites, Act. 2. and Luke interpreteth Elymas by Magus, as by that which was well enough known to the jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formare vel fingere. and to us now; for we take Magus commonly for a Magician: the Arabic translateth Magus, by Hhartom, from Hharat, fingere or formare; because the Magicians draw figures and circles when they conjure. Quest. Why is the prayer of Christ upon the Cross set down in Hebrew by the Evangelists? Eli, Eli, lama sabacthani, Matth. 27.46. Ans. Why the prayer of Christ upon the cross is set down in Hebrew. The Evangelist doth this, that we may perceive the bitter mock that the jews used against Christ, saying, He calleth upon Elias, for in no other language the mock will so appear. Secondly, Unknown tongues were a curse pronounced against the people of the jews. it was a curse pronounced against the people of God, when the Lord should send strangers against them who should speak unto them in an unknown tongue, Esa. 28.11. So it is a curse to the Church, as the Apostle applieth it, to speak to the people the mysteries of their salvation in an unknown tongue, 1 Cor. 14.21. Reason 3 The Lord at the Pentecost gave the gift of tongues to the Apostles, that they might speak to the people in a known language, Every man heard them speak in his own language, Act. 2.6. And to some he gave the tongues, but not the interpretation of them; God gave the gift of tongues to some, and to others he gave the interptetation of them. but lest the people should not understand these languages, he gave to others the gift of interpretation, 1 Cor. 12.10. but the Church of Rome studieth of purpose to keep the Scriptures in an unknown tongue, and thinketh, that thereby the minds of the people are more affected and stirred up to devotion. A Translator must take heed, ex quo, & in quod vertit. The third thing to be considered in a translation is what a Translator should observe and what he should eschew in his translation. A Translator must observe Ex quo vertit & in quod vertit, or Terminus a quo & terminus ad quem, and he must consider first the sense, and then the words; Simile. He must have the worth of the words in his translation. he must look first to the sense and see that he carry it with him, and next to the words; and even as Merchants when they sell their wares they look for the worth of their wares in Money: So should a Translator in his translation see that he have the worth, or meaning of the sense in his Translation, he must consider first the aptness of the phrase into which he is to translate it, A Translator should consider the aptness of the phrase. and he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servilly to follow it. Example, the Hebrew saith, I will multiply thy seed as the sand upon the lip of the Sea, Gen. 22.17. But our language saith upon the Sea shore. So the Hebrew saith we must not eat with common hands, but we say, with unwashen hands: now in this metaphrase changing one phrase into another, the Translator must take good heed. A Translator may add a word where the sense beareth it. Secondly, where the sense beareth it a Translator may add a word without any hurt to the Text. The original Text itself, affecteth sometime more brevity and in other places supplieth this brevity. As, 2 Sam. 6.6. Vzzia put fourth to the Ark, it is expounded more at large, 1 Chron. 13.9. He put forth his hand to the Ark, So 2 Chron. 10.9. is expounded by 2 Chron. 13.9. At more length. The holy Ghost addeth a word for illustation where the sense beareth it, Deut. 27.26. Cursed be he that confirmeth not the words of this Law to do them; But the Apostle Galat. 3.10. Cursed in every one that continueth not in all things which are written in the book of the Law to do them. So a Translator may add a word for illustration when the sense beareth it, Gen. 3. Hast thou eaten of the tree of which I forbade thee to eat? the Seventy add, Hast thou eaten of the tree which I (only) forbade thee to eat? Quest. When Christ Mark. 5.4. interpreteth tabitha kumi arise daughter, how addeth he here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi dico? Answ. He doth not this as an interpreter, but to show the power and authority of him who speaketh; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Translater must not add of his own to the text. should be in a parenthesis. A Translator must add nothing of his own in his translation, Exod. 16.15. The vulgar translation addeth something which is not in the original: when the children of Israel saw it, they said one to another, what is this? These words (what is this) are not the words of the holy Ghost: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogat apud Chaldaeos, sed non apud Hebraeos. for Man signifieth, prepared or ready, and therefore it should be interpreted, this is ready or prepared meat. So Exod. 12.11. they translate Phase, id est transitus, it should not be translated, id est transitus, but transitus, it is the Lords Passeover. A Translator must not affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an affecting of new words. newness of words: those do contrary to that of Solomon, Prov. 22.28. Remove not the ancient marks which thy fathers have set. This was the fault of Castalio who translated Sequester, for Mediator, Genius, for Angelus, Insundere, for Baptizare, Histrio, for Hypocrita, Respublica, When the matter requireth, a new word may be used in a translation. for Ecclesia, and such. We are not so bound to words, but when the matter requireth, a new word may be used. Nicephorus telleth of Spiridion, when he heard the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he rose and went out of the Church in a chafe: so another could not abide Cucurbita, for Hedera, jonas 4.6. Esa. 45.9. Woe be to him that striveth with his Maker: let the potsherd strive with the potsherds of the earth. Hierome hath it, testa de Samijs, he translated it terra Samiae; there is not such a word in the original, neither were these vasa Samiae, in use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is he who hunteth for strange words that is not in use. in the days of the Prophet; yet because these vessels were in use in his time, he useth it in his translation: neither can he be thought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hunter of new words for this. So Nahum 3.8. Art thou better than No. But Hierome translateth it, art thou better than Alexandria: because in his time No was called Alexandria: being built anew by Alexander. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pigmenta oratoria, the flowing speeches of Orators. A Translator must not use a great circuit of words, or the flourishing speeches of Rhetoric in his translation; Simile. for as men pouring wine out of one Vessel into another, take heed that the vent be not too great; for then the wine would corrupt: So the Translator if he take too much liberty to himself he may corrupt the sense. Words that are transeunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. passing and received in all languages should not be translated: as Sabbath, Amen, Halleluia, Hosanna. So jam. 5.4. and the cries of them which have reaped, Simile. are entered into the ears of the Lord of Sabbath. For as some sort of coin passeth in all countries so do some words. Secondly, some words which come not originally from the Hebrew but from the Greek, yet they should be kept still untranslated, as Phylacterie, Many Latin words made Greek in the new Testament. Tetrarch and such. There are many Latin words which are made Greek in the New Testament, and these are to be translated. For as Daniel borrowed some words from the jonians who dwelled in Asia minor and made Chaldee words of them, as sabucha from sambucha an instrument which they played upon. Latin words which are made Greek, should be translated. Angaria a Persicke word made Greek, Matth. 5.41. So Gazophylacium, all these should be translated: So the Latin words which are made Greeke should be translated, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Census, Matth. 17.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Centurio, quadrants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 5.26. So Colonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 16.12. So custodia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 26. So Legio, linteum, Macellum, membrana, modius, praetorium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 27. sudarium, Luk. 19.20. Spiculator, Matth. 6.27. Semicinctum, Act. 19.12. and Sicarius, Act. 21.38. All these should be translated. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words appropriate should not be translated to any other use, but unto the use, to which they are appropriated. Example, Rachab received into her house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Translator cannot translate it Angels (because that word is appropriated to the blessed Angels) but Messengers. Example 2. Phil. 2.25. Epaphroditus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Translator cannot translate it your Apostle (for that word is appropriated to the the Apostles) but your Messenger. So Act. 19.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Translator cannot translate it, The Church was confused, because this word Church is appropriated to the meeting of the Saints of God for his worship; but only, The assembly was confused. Words not appropriate should not be appropriate. So words not appropriate should not be appropriate as the Church of Rome do appropriate this word Synagoga to the Old Testament, and Ecclesia to the New Testament; but Synagoga is said of the Church of the New Testament, and Synagoga & Ecclesia are promiscuusly taken. So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated God's Clergy, but God's inheritance, 1 Pet. 5.3. This word which is common to all God's people, should not be appropriated to a few. Words that are degenerate, Words degenerate, should not be used in a translation. we cannot use them in a translation. Example, 1 Cor. 14.16. He that occupieth the room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it cannot be translated Idiot here (unless we would beg them for fools,) but Unlearned. So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a degenerate word in our language, and taken in an evil sense, we cannot translate it, the Magicians came from the East, Vide Rainoldum contra Hart. but the Wise men came from the East, Matth. 2.1. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated Priest, for the word Priest now is taken for a sacrificing Priest: and God himself would not be called Baal, but ishi because Baal was a word degenerate and given to Idols, Hos. 2. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first was he that had the charge of the corn which the Latins called Epulo, but now both are degenerate. So should not a degenerate word be used in a translation. Words that are proper should not be translated as appellatives or contra, 2 Sam. 23.8. Words that are proper, are not to be translated as appellatives. The Tachmonite that sat in the seat chief amongst the Captains, this same was Hadino the Eznite, but 1 Chro. 11.11. jashobeam an Hachmonite, the chief of the Captains he lift up his Spear against three hundred. It was a proper name of a man, as we may see, 1 Chro. 27.2. And therefore should not be translated, he sat in judgement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratum erat huic hastaeto. So Adino and Eznite are not proper names, but are to be translated thus, His delight was to lift up his spear against three hundred. So Iosh. 14.15. The Vulgar translation hath it thus, This is Adam who was buried amongst four. Adam here is an appellative name and not proper; therefore the article He, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put before it. Secondly, he addeth Situs est, which is not in the original. Thirdly, he translateth Arba, Four, which is a proper name here and hence came that fable, that four men and their wives are buried there, Adam and Eve, Abraham and Sara, Isaac and Rebekah, and jacob and Lea. So Act. 19.9. Schola Tyranni, cannot be translated, in the School of a Tyrant, but In the School of Tyrannus, because it is not an appellative but a proper name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Words that are Mediae significationis, a Translator must take heed how he translateth them. Example 1. Esa. 3. 2. I will take away your Kosem from you. The Translator cannot translate it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Soothsayer but your Prudent. So Ioshu. 13.22. Balaam also the son of Beor the Kosem, did the children of Israel slay. It cannot be translated, Balaam the Prudent, but Balaam the Soothsayer. Another example gnarum is called subtle or crafty and also prudent or wise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3.1. the Serpent was gnarum, it cannot be translated, More wise than any beast of the field; but More crafty and Prov. 1.4. It cannot be said to give Subtlety, but Wisdom to the simple. So Matth. 10.16. It cannot be said, be ye Crafty as Serpents, but Wise as Serpents. Vide Simeon de Muis, in Psal. 9 A third example, Sheol signifieth both the grave and hell; when it is set down without He locale, than it ever signifieth the grave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locale. but when He locale, is put to it and the godly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et are said to go Lesheolah, than it signifieth the lowest grave, as Psal. 86.13. But when Sheol hath He locale joined to it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo differuut. and the wicked are said to go Lesheolah, than it signifieth the Hell, and it should be translated, They went down to hell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 16.30. A fourth example, Pethi is taken in an evil sense for Foolishness, as Prov. 1.22. and in a good sense for Simplicity, as Psal. 116.6. Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and as the jews say Quae nullum habent fratrem) they should be warily taken heed unto, how they be translated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is not another word to clear them by. Example, Num. 24. 3. Hag gebher shethum hagnaijn Vir apertis oculis. The Masoreth put this mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi notant vocem aliquam semel reperiri, & quae bis occurrunt, they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, gemellj. It is not taken in this sense in all the Scriptures but only here: in other places of the Scripture it is taken in a contrary signification for Shutting of the eyes. Another example, Mat. 13.25. The enemy came and sowed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it should not be translated Tares or Fitches, but Evil seed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which we call blasted Corn, or the deaf ears, which grow up with the good Corn, & cannot be discerned from the good Corn until the Harvest; and than it proveth naught: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid. for Fitches and Tares may be presently discerned, and pulled up; the one signifieth the Hypocrites and the other Heretics. And where it is said, His enemy came and sowed Tares, Vide Suidam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Sculteti Exercitationes. The parable must be understood thus, that the enemy corrupted that seed which seemed to be good seed: In a parable we must not stretch every word, but only look to the main scope; for than we may gather that the wicked in Hell have tongues now, and the glorified have bodies now in the Heavens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid. A third example. Mark. 14.3. She brought a box 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of liquid nard, it should be translated Of upright and perfect nard: for according to the phrase of the Seventy, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which excelleth in the own kind of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they call the Temple of Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An excellent Temple. The Syriack hath it Pis from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The fourth thing that is to be considered here, are they who translated the Scriptures. Lib. 1. controvers. cap. 5. contra Bellar. junius saith that there are twelve translations of the Bible into the Greek, There were twelve translations of the Bible into Greek. the first translation of the Ptolemies was Lagiana which Ptolemaus Lagi caused to be translated. The next translation, was the translation of the Seventy, which was translated in the days of Ptolomeus Philadelpus, the third was Herodiana in the time of Ptolemy the last, the fourth that of Aquila, the fifth of Symmachus, the sixth of Theodosion, the seventh Hierichuntina found in jericho, the eight Nicapolitana found at Nicapolis, the ninth Origenaria, translated by Origen, the tenth Luciana translated by the martyr Lucian, the eleventh Hesychiana, translated by Hesychius, the twelfth Exhieromineana translated out of jeromes' translation into Greek. There is such a profundity in the Scriptures, that it is impossible for any Interpreter to sound the depth of them, but as it fareth with the oil of the widow, 2 King. 4. So long as the children brought vessels, so long there was oil to fill them: So there is such plenty in the Scriptures, when they have filled the wits and understanding of the best; yet there is sufficient for these who go about to translate anew again, to be drawn out of them. The cause of the difference in translations. And it is no marvel why they differ so in their translations, for one root hath so many significations sometimes, that all the Translators cannot agree in one. Let us take but this one example, job. 4.18. Pagninus translateth it, In angelis suis ponit lumen. 2. In angelis suis indidit vesaniam, Tigurin. 3. In Angelis suis ponit lucem exactissimam, vatablus. 4. In angelis suis posuit gloriationem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laudare. gloriari. fulgere. splendere. insanire, etc. Regia. 5. In angelis suis reperit vanitatem, Symmachus. 6. Adversus angelos suos pravum quid advertit, Septuaginta. The diversity of these translations ariseth from the word Halal, which signifieth Laudare, gloriari, fulgere splendere, Translations which were in estimation insanire. The first translation which was in any account was that which was in in the days of Ptolomeus Philadelpus. The second that of Aquila who translated the Old Testament into Greek, an hundred and twenty years after Christ. The third was that of Symmachus who lived in the time of the Emperor Severus, fifty and six years after the translation of Aquila. The fourth translation was that of Theodosion who lived under the Emperor Commodus (as Symmachus lived under Severus) and he and Symmachus lived at one time. These four were joined together by Origen, and he called them Tetrapla. And then he added the Hebrew Text and his own translation, and then he called them Hexapla. How Origen made up his Teirapla, Hexapla, & Octupla. And lastly he added that translation which was found in jericho, and at Nicapolis, and then he called them Octupla or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because every Page contained eight Columns, as may be seen in this Table following. Col. 1. heb. heb. lit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. heb. grae. lit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 3. Septua. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 4. Aquila. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 5. Theodosion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 6. Symma. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 7. Hieric. desiderat Col 8. Nicapol. desiderat. This was origen's last Edition, but as he set them down first, he set his Tetrapla in the first place, and next his Hexapla,, and last his Octupla, as Scaliger hath set them down. Pag. 1. Aquila. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 2. Symmachus. Pag. 3. LXX Seniores. Pag. 4. Theodosion. Pag. 5. Editio Hierichuntis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. 6. Editio Nicap. Pag. 7. Textus hebrae. Hebrae. lit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 8. Textus hebrae. Graec. lit. The diligence of Origen in his edition. Mark origen's farther diligence in this his work; for by sundry marks and notes, he distinguished that, which was extant in the Hebrew; from that which was added by the Translators. These things which were found in the translations, and not in the Hebrew Text, he marks them Obelo, thus ⸓ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸓ These things again which were in the Hebrew Text, and not found in the translations; he marked them Asterisco, with a star this ways ܍ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ܍ Thirdly, the diverse readings confirmed by sundry Copies, he marked them lemnisco this ways ÷ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ÷ And lastly, these things which were found but in few copies, he marked them Hypolemnisco this ways ܋ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ܋ This Edition of Origen was so generally followed afterwards, that Augustine complained that in all the Libraries they could scarcely find one Copy of the Seventy, The edition of Origen corrected by Lucian. wanting these marks of Origen: and when sundry faults, had crept into this his Edition Lucian an Elder at Antioch and afterwards a Martyr, took all these Editions and conferred them together; and he set out a more axact and correct Edition than origen's was. Of the Translation of the Seventy. Ptolomaeus Philadelpbus procured not this translation, as some hold. IT is commonly holden, that Ptolomaeus Philadelphus the son of Ptolomeus Lagi, King of Egypt gathered a Library, two hundred sixty and seven years before the birth of Christ, in the City of Alexandria in Egypt: and having gathered together diverse Greek writers, he gathered also Hebrew, Persian, Syriack, and Roman writers, and caused to translate them into Greek, and put them in his Library: and when he understood of Demetrius Phalaraus who had the charge of his Library, that there were books in jerusalem written by the Prophets amongst the jews, which entreated of God and of the creation of the world, and much hid wisdom was contained in them; King Ptolemy wrote unto jerusalem, that they might send these books unto him: and when they had read his Letters, they sent these books written in Golden letters: which Hebrew books when they were delivered unto the King, he understood them not: therefore he wrote to Eleazar the Highpriest the second time, that he would send men unto him, who would translate these Hebrew books into Greek. And Eleazar sent Seventy two, six out of each Tribe, who were very skilful and expert both in the Hebrew and in the Greek. These men translated the Scripture in the I'll Pharos, They were called seventy, propter Rotundationem numori. being put in several Cells; yet all of them so agreed, that there was not any difference among them, and they were called the Seventy commonly, although there were seventy and two of them. josephus' writing against Appion, borroweth this history or fable rather out of Aristoeas, and afterwards the Christian writers (in whose time this translation of the Seventy was in most request) gave ear willingly to this: for they used most the translation of the Seventy; and they took occasion to spread abroad any thing, which might serve for their credit. justin Martyr a famous old writer, with tooth and nail standeth for the authority of this Translation: he telleth how they were put into several Cells, and how they were directed by the holy Spirit, so that they agreed, not only in the sense; but also in the words. But yet neither Aristaeas, nor josephus who borrowed this from him; make mention of these Cels. But Scaliger in his animadversions upon Eusebius at the year M.CCXXXIV, judgeth that this book of Aristae●s (out of which this narration was borrowed) was but feigned by some grecizing jews, caliger proveth by many reasons, that Ptolemeus Philadelphus, did not procure this translation. that they might conciliat the greater authority to this their translation which they had procured, and he hath sundry reasons to improve this narration. Reason 1 The first reason, we know saith he out of the history of Hermippus (an ancient writer of whom Diogenes Laertius maketh mention) that Demetrius phalerius whom Aristaeas bringeth in as the procurer of this whole business at the hands of Ptolomeus Philadelphus, was in no favour with him, for Ptolomeus so disliked this Demetrius altogether, that in the beginning of his reign he banished him: and through grief he took himself to live in the Wilderness; and one day being heavy with sleep, laid himself down upon the ground to sleep, where a Serpent did sting him to the death. The cause why Demetrius was hated by Ptolomeus. The reason wherefore Philadelphus so hated him was this: because when Ptolomeus Lagi his father had married a second wife called Eurice (as he had Bernice the mother of Ptolemeus Philadelphus for his first wife) this Demetrius persuaded Ptolomeus Lagi to disinherit the son of Bernice, and to give the crown to the son of the second wife Eurice; which when Ptolomeus Philadelphus understood, after his father's death he presently banished him. Now seeing Demetrius was hated so of Ptolomeus Philadelphus, Aristophanes was keeper of the Library of Ptolomeus. and died in the beginning of his reign, is there any probability that he had the charge of this Library? and Vitruvius saith, that Aristophanes that noble Grammarian had the keeping of this Library; and not Demetrius Phalerius. Reason. 2 Secondly, Aristaeas and these who follow him say, that there were six chosen out of every Tribe and sent to Egypt to translate the Bible; but at that time there dwelled no other jews in judea, but only of the Tribe of juda and Benjamin, although perhaps some of the other Tribes were scattered amongst them; yet it is certain that these had no place amongst them, because the most part of them were carried away captive by the Assyrians. This handful which were yet left in judea, had no authority amongst them, and how came it to pass that they sent the whole Synedrion or the great Council to Egypt? beside, the Synedrion consisted not of the twelve Tribes after the captivity, but only of the Tribe of juda; and is it probable that they would send these Seventy to Egypt? and if it be true which they say of these several Cells in which they were placed, when they translated the Bible; than it behoved every one of them, to have such a sufficient measure of knowledge both in Hebrew and Greek, that they might have finished the whole Work alone; which no man will believe. Reason. 3 Thirdly, Aristaeas reporteth that Ptolomeus said, if any man should add, or take from this book than he should be accursed; but this was the curse which God himself set down in the Law, Deut. 4.2. Rev. 22. 18. This Ptolomeus understood not: and whereas Aristaeas goeth about to prove that these curses were usual amongst the Greeks' and Romans; we must understand that they never used these curses but in extreme necessity; but what necessity was there here for Ptolomeus to add this curse, who was but desirous that these books might only be put amongst the rest of the books in the Library? Reason 4 Fourthly, if Eleazar the Highpriest and the Synedrion at jerusalem had approved this translation, why would the jews at jerusalem have so hated this translation? The jews kept a fast for this Translation. For yearly in remembrance of this translation they kept a fast the eight day of Tebheth, (which month answereth to our December) and the jews say, that there was three days darkness when the Law was translated, these Angaria or fastings which they call Tagnanejoth were appointed either propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the great wrath of God which did hang over them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for some great plague, or for killing some just man, so the jews observed these Angaria in remembrance of this translation, as a day of great heaviness and not as a day of great joy; and they applied that place of Solomon, Eccles. 3.1. There is a time to rend, and a time to sow, they who made this schism, say they, rend the Law, when they translated it. Reason 5 Fiftly, If we shall mark what manner of man this Ptolomeus King of Egypt was, Ptolomeus Philadelphus a vicious man. we shall hardly be induced to think that he had such a care in translating of the Bible: or that he would be at such charges to send for such a number of learned men to translate it: for he was a most vile and wicked man, and he was called Philadelphus as the Parca or weerdsisters are called Eumenideses, for he killed his two brethren borne of Eurices and committed incest with his own sister Arcinoe. Reason. 6 josep. lib. 11.2. Sixtly, josephus writeth that the Law was sent by Eleazar the high Priest to Egypt, written in Golden Letters; but this is improbable: for the Hebrew Doctors writ, that it was not lawful for any, no not for the King to write the Law, but only with Ink; and when they saw the copy that was presented to Alexander the great, Guli●l. Shickardus lib. 2. de sure reg. Hebrae. having the name jehova still written in Golden Letters, the wise men amongst the jews would have them razed out, and to be written with Ink. See how the grecizing jews made up this fable of the agreement and consent of the Seventy translating the Bible, The fable of the grecizing jews' concerning the Translation of the seventy. this fable arose (as Scaliger observeh well) out of the misapplying of that place, Exod. 24.9. And Moses ascended and Aaron, vers. 11. And seventy of the Elders of Israel. And there the Septuagints add (which is not in the original) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Of the chosen men of Israel none of them did disagree, and hence afterward was this uniformity made up of the Seventy translating the Law in Egypt, whereas there is no such thing in the original text; but only this ways it standeth in the Text. They saw the Lord, and upon the Nobles of Israel, he laid not his hand, that is, although they saw the Lord yet they died not; that which was spoken of the Seventy in Moses' time, they applied it to these Seventy who were sent to Egypt in the days of Ptolemeus: and again, they misinterpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus, The chosen of Israel none of them did disagree, but in the original it is, None of them did die. Wherefore Scaliger judgeth (and not without cause) that this Translation of the Seventy was not procured thus, The cause that moved the jews to procure this Translation of the seventy. and the grecizing jews do fable; but he saith, the matter fell out after this manner. When the Scattered jews lived under Ptolemeus King of Egypt, than they were enforced to write their contracts in Greek, and to reckon their times by the reign of the Kings of Egypt; who redacted them to this necessity, to speak the Greek tongue: and these jews who lived in Alexandria and through out Egypt, procured this Translation, and that it might be read, not only in Egypt amongst the grecizing jews there; but also amongst all the grecizing jews abroad: but the jews who keep the original text were very loath to admit the Translation of the seventy to be read in their Synagogues; and it was for this Translation (as Scaliger holdeth) that there was such hatred between the Hebrews and the Greeks', The cause of the ●●atred betwixt the Hebrews and Grecizing jews. Act. 6.7. The other jews who lived still in judea hated these grecizing jews who followed the Translation of the Seventy, they called them hakkore giphthith, reading after the manner of the Egyptians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legends Egyptia●e, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retrorsum. and Lemiphrang, that is, the wrong reading: because they read from the left hand to the right, and not from the right hand to the left, as the Hebrews do. By this which hath been said, we may perceive that this Translation of the Seventy was not procured by Ptolomeus Philadelphus. This much only we must grant, This Translation was procured under Ptolomeus, but not by him. first, that this Translation was translated in the days of Ptolomeus Philadelpus. Secondly, that it was translated by seventy jews; but that Ptolomeus was the cause why it was translated, or that the Seventy were put in several Cells when they translated it, or were divinely inspired as the Prophets of God were when they translated it; The Seventy were not inspired as Prophets, when they translated the Bible. all these are too be denied. This Translation of the Seventy which we have now, is not that which the Seventy wrote, Origen never saw it, as may appear by his Hexapla, for it was burnt by Dioclesian (as some hold) in the Library of Alexandria, or (as others hold) by julius Caesar when he burned Serapion. Barovius. Tom. 2. Vido Lipsium de Bibliotheca. The Seventy were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inspired by the holy Spirit, and therefore we are not to parallel the Hebrew Text and the translation of the Seventy, but where the holy Ghost hath paralleled them. There were other Translations of the Old Testament. First, Divers translation of the old Testament. the Arabic translation of the Testament. Secondly, the Persicke translation upon the five books of Moses which was translated by jacobus Tavasus. And thirdly, the Ethiopian translation, translated by Damianus Agoeis. And lastly, the Armenian translation. Guido fabratius sent to the King of France the Arabic, Ethiopian, Persian, and Armenian translations, and all in their own Characters; which if the King had caused print in their own Characters, and digested them in Columns, as Origen did his Octupla; it had been regium opus, a princely work. The first Latin translation out of the Hebrew was Hieroms translation, The first Translation out of the Hebrew into Latin, was that of Hiero. four hundred years after Christ in the days of Pope Damasus, there were other translations in Latin, of which Augustine maketh mention, but they were translated out of the Greek. The first translation of the New Testament was into the Syriac tongue. The first translation of the new Testament, was the Syriack. Mark is holden to be the Author of this translation, but he was martyred in the eight year of Nero, and the Fathers who lived in Egypt, and Palestina make no mention of this Syriack translation, as Origen, Clemens Alexandrinus, and Athanasius: and therefore it seemeth to be latter, and not so soon after the Apostles. The Syriack translation which was heretofore in our Churches was defective, The Syriack translation which was here to fore wanted many things. and wanted many things which were in the original; as it wanted the last verse of the seventh Chapter of john, and the history of the adulterous woman, joh. 8. So the second Epistle of Peter, the second and third Epistle of john, the Epistle of jude, and the book of the Revelation; all these were wanting in it. But that Copy which is brought lately from Syria wanteth none of these, as Ludovicus de. Deiu. testifieth in his Syriack translation which he hath now published, and the Arabic translation which Erpeneus had by him, hath all these places which the former translation wanted. We will subjoin here the postscripts which are found in the Syriack and Arabic translations, after the Evangelists. The postscript of the Evangelist St. Matthew in the Syriack is this, Scriptum est in terra palestinae Hebraice, The Postscript of Matthew in the Syriack and Arabic translations. this Gospel was written in the Hebrew tongue, in Palestina. The Postscript in the Arabic is this. Absolutum est Evangelium Matthaei Apostoli, quod scripsit in terra Palestinae Hebraice, auxilio spiritus sancti, octo annis postquam dominus noster Iesus Christus carne in caelos ascendit, primo anno regni Claudij Caesaris Regis Romani. That is, the Gospel of the Apostle Matthew, which he wrote in Hebrew by the assistance of the holy Spirit, in the land of Palestina, was perfected eight years after jesus Christ ascended to the Heavens, in the first year of the reign of Claudius Caesar, the King of the Romans. The error of this Syrack and Arabiack postscript. Here observe two things, first, that the Syriack and Arabic say that this Gospel was written in Hebrew first, whereas it was written originally in Greek. Secondly, that the Arabic calleth Matthew an Apostle, whereas he was an Evangelist. The postscript of Mark in the Syriack and Arabiack Translationes. The Postscript of the Evangelist Mark, in the Syriack is this, Absolutum est Evangelium Sancti Marci qui locutus est & Evangelizavit Romae, That is, here endeth the Gospel of S. Mark which he spoke and preached at Rome. The Arabic hath it thus, Finitum est exemplar Marci, quod scripsit in ditione romana occidentali, in urbe Romana, anno duodecimo postquam dominus noster Iesus Christus carne in Caelos ascendit quarto anno Claudij Caesaris, That is, here endeth the exemplar of Mark which he wrote in the province of western Rome in the City of Rome itself, twelve years after our Lord jesus Christ ascended into heaven in the flesh, in the fourth year of Claudius Caesar. The error of these two postscripts. But this Postscript is not probable, for Mark lived in the Church of Alexandria in Egypt, therefore it is more probable that he wrote his Gospel there, than at Rome. The postscript of Lu●● In the Arabiack and Syriack Translation. The Postscript of Luke in the Syriack is this, Scriptum est Alexandria magnae quindecem annis a Christi ascensione. It was written in the great City of Alexandria fifty years after Christ's ascension. The Arabic is, Scriptum est grace in civitate Macedonia vigesimo secundo anno post ascensionem Domini in caelum, vigesimo quarto anno Claudij Caesaris. This Gospel was written in Greek in the City of Macedonia twenty two years after the Lord's ascension into the heavens, the twenty fourth year of Claudius Caesar. Here we may see the difference betwixt these two Postscripts, the Syriack saith, The error of these two postscripts. it was written in Alexandria in Egypt, and the Arabic saith, it was written in Macedonia in Greece, what credit then should we give to these Postscripts? The Postscript of john; the Syriack is, The postscript of john in the Arabiack and Syriak Translation. johannes Evangelista hoc Evangelium edidit Grace Ephesi. That is, the Evangelist set forth this Gospel in Greek at Ephesus, the Arabic is, johannes filius Zebedaei unus ex duodecem Apostolis, scripsit id graece Incolis Ephesi, anno post ascensionem domini in Calos tricesimo, imperante Nero. john the son of Zebedaeus one of the twelve Apostles wrote this in Greek to the inhabitants of Ephesus, thirty years after Christ's ascension, in the reign of Nero. The Syriack translation is read in Syria, Mesopotamea, Chaldea, and Egypt; and it was sent first in to Europe by Ignatius Patriarch of Antioch. These who translated the Bible in latter times, The latter Translators of the Bible Popish or Orthodox. were either Popish, or Orthodox. Popish, the Latin translation established by the council of Trent, Vatablus, Arias Montanus, Pagninus, and Isiodorus Clarius. By the reformed, as by Munster, Ecolampadius by Leo juda who dying before the work was finished, Bibliander, and Conradus Pellicanus finished it, and then they are called Biblia Tigurina. And lastly, by junius and Tremellius. Of the Vulgar Latin translation. WHen light arose to them who sat in darkness and in the shadow of death, to the Protestants who lived before in Popery, they began to search the original Text and to look into the fountains, the Hebrew and Greek, and they charged the adversaries to bring their proofs out of the original Text in their disputations with them. The Church of Rome decreed that the Vulgar Latin translation should be the original. The Church of Rome to obviate this, made a decree in the Council of Trent, Anno. 1546. that the vulgar Latin should be holden for the original; which was as base a change, as when Rehoboam changed the golden Shields in the Temple, into Shields of brass, 1 King. 14.27. So have they changed the original into the Vulgar Latin translation, and made it authentic; which in many places is corrupted. After that they had enacted, that the Vulgar Latin should be only the touchstone, to try all controversies and that they should use it in their readings and disputations, than Sixtus Quintus the Pope took great pains about the correcting of this Vulgar Latin. Pius the fourth and Pius Quintus had done something before in the correcting of this Vulgar translation; but it was Sixtus Quintus that finished it, Forty four years betwixt the act of the Council, and the finishing of the Latin translation. Anno 1590. So that there were forty four years betwixt the Act made in the Council, and the finishing of the translation. Bishop Morton saith, that the Canon Law forbiddeth, that a child shall be baptised before it be borne; yet they will make this Vulgar translation to be original and authentic before it be finished and perfected by the Popes. And what will they say here? wanted the Church an authentic translation all this while until it was concluded● in the Council of Trent. When Sixtus Quintus had taken all this pains in correcting the vulgar Latin, and had proclaimed it as authentic by his Bull, and cursed them who held otherwise: yet Clemens the eight came afterwards, Clemens the eight corrected the vulgar translation. and corrected many things which were left uncorrected by Sixtus Quintus, and he set out a more perfect Edition than that of Sixtus Quintus: and there was great difference betwixt these two Editions, as Doctor james the Overseer of the Library of Oxford hath marked, in his book which is entitled, De Bello antipapali. These were not errors in the Print (as some would salve up the matter) but they are material differences, as may be seen in that book by conferring their translations. We may demand of the Catholics, whether did the Council make this translation Authentic which was not Authentic before, Divers ●udgements of the Catholics concerning the vulgar Latin translation. or did they only declare it to be Authentic? Some of them say, that the Council promulgated it to be Authentic, and that the Lord so directed the hand of the first Translator, that he erred not in these things that the Council was to approve afterwards. But Bannes the jesuite saith, Pag. 537. that it is of greater authority that is approved by the Church, than that which was immediately written by these, who were infallibly directed by the Spirit; but can there be any greater authority than to be infallibly directed by the Spirit? In locis theologicis lib. 2. cap. 14. Canus holdeth that they were immediately and infallibly directed by the Spirit, who translated the Scripture first into the vulgar Latin. And Gretserus goeth further, and sticketh not to say, that Theodosion who translated the Bible into Greek, Defension Bellarm. contra. Whittakerum. lib. 2. cap. 2. pag. 537. erred not in his translation, but was assisted by the holy Spirit that he could not err; yet he was a jew and an enemy to Christ. Serrarius saith, he who translated the Vulgar Latin had but the general concourse of the Spirit of God, Serrarius in Prolegom. bibuac. Pag. 110. as the rest of the servants of God had; but was not infallibly directed by the Spirit in his translation. And johannes Dreido proposit. 3.4. and Andradius fol. 255. and Be armin, Lib. 2.11. admittimus eum interpretem fuis●e, sed non vatem, and yet some of them hold that he erred not in the versions which the Church approved afterward. Again we may demand of them, whether will they prefer the Vulgar translation to the Hebrew and Greek? The grosser of the Papists are not ashamed, to prefer it to them both, and they say, we have no need to have recourse to the original, to try whether it be Authentic or not, the Vulgar Latin being now established by the Council. In●●agoge ad Scripturam lib. 1. diff. 6 sect. 1. And Ludovicus a Tena saith, although the books in the original both Hebrew and Greek were not corrupted, yet seeing they have words of divers significations, which the Church hath not approved or rejected: therefore we are to hold that the Vulgar Latin is Authentic only; because the Church hath concluded it to be so. And Osorius saith, Osorius Instit. Moral. Lib. 8. Cap. 3. if we should grant that the Interpreter might have erred in his versions, yet the Church cannot err in approving his Version. The Modern Papists prefer it not simply to the Hebrew and Greek, as Gretserus saith, Sufficit aequatio, non pralatio: But they say, that they will not have their translation examined and tried by the Hebrew and Greek; for how know we (say they) that these Copies which we have now, agree with the first original Copy? we have the judgement of the Church concerning this translation, but not concerning the Hebrew and Greek. But if it be in the Church's power to make a translation or to authorise it, why will they not authorise the Hebrew and Greek rather than the Vulgar Latin translation? And if they enact the Vulgar Latin too be Authentic and the only rule to decide controversies, what shall become of all the Churches in the East that understand not the Latin; shall they under the pain of a curse receive this translation? When the Vulgar translation was concluded in the Council of Trent, only to be the Authentic translation in their Disputations, Sermons, and Conferences; Some opposed against this, and said, that it was a hard thing for the Church, to judge that only to be Authentic, which one man had done. And Aloysius Caetenaeas said, that no man could know what a Version meant, but by the Original; and he alleged for himself Cajetans' authority in the Council, who being Legate for the Pope in Germany, Anno 1523. was wont to say, that the only remedy to refel Heretics, was to understand the literal sense out of the original tongues, and he said now, that the Cardinal would spend the rest of his days in studying of the tongues, that he might be the more fit to convince the Heretics; which he did, and he gave himself to this study eleven years before he died. Again there was much contention among them concerning the meaning of this Canon made in the Council of Trent, whether this translation was the judge in matters of faith or manners only? or was it so strictly to be taken that it failed not one jote, and that Mathematice it was so perfect and not Moraliter only? Andrea's vega who was present at the Council of Trent holden under Pope Paul the third, saith; when the Tridentine Fathers call the vulgar Latin translation, the Authentic translation, they mean no other thing but this, that it was not corrupted with errors, and that it might be safely read and used to a man's salvation; and he concludeth, that the authority which the Council gave to this translation, is not to be taken infinitiuè, but definitiuè with certain limitations. But if this was the meaning of the Council, that the faithful might safely read it, because there was no danger of error; then what authority or prerogative had this version by the Council, above that translation of Pagnine for the Doctors of Lovan by the approbation of the Pope, put the translation of Pagnine with the Hebrew Text. But the former Catholics say, that he who translated the Hebrew into the Vulgar Latin, was not an Interpreter, but a Prophet: but how cometh it that others say now, that this Interpreter might err, although not grossly? that he might err, not in side & moralibus, but in lesser matters? and so they will have the Council to be understood; but they of old said plainly, that in every thing this translation was Authentic. Lastly, when we demand of them whether the Church may make a new Version yet or not? or mend that which is already done? Gretserus who taketh the defence of Bellarmine, Lib. 2. cap. 10. pag. 540. against Whittaker, denyeth that there can be any thing added to this translation, In Prolegom. bible. or be made more perfect. But Serrarius holdeth, that this Version may be yet helped, and that it is not come yet to such a perfection, but that it may grow to a greater; if the Church would condescend. The translation of the Seventy although the Apostles themselves followed it in many things, yet it was never holden to be Original and Divine, by the Church, neither were the Churches commanded to receive it under the pain of a curse. Hierome marketh in his Preface upon the first of the Chronicles, that the Churches of Alexandria in Egypt, followed the Translation of Hesychius (which was a translation set forth after the Seventies' translation) rather then the translation of the Seventy: but from Constantinople to Antioch, they followed the translation of Lucian the Martyr, but the Churches of Palestina (which lay betwixt these two) followed origen's Hexapla: And so he saith, the whole world was divided into th●se three; then what great presumption is it in the Church of Rome, to make the Vulgar Latin Authentic and Original, and to enjoin it to be read in all the Churches? Franciscus Ximenius Cardinal of Toledo, in his Preface before the Bible set out at Complutum in Spain saith, that he set the Vulgar Latin betwixt the Hebrew and the Greek, as Christ was set betwixt two Thiefs, is not this a fine comparison to prefer the Vulgar Latin to the Hebrew and Greek? The Syriack translation was first translated into Latin by Guido Fabricius, and afterwards by Tremellius. Genebrard and Serarius taking occasion upon this translation, charged Tremellius with great forgery. First, that he took away all the Titles from the Epistles; but this was no forgery: for neither the Superscriptions nor the Subscriptions are any part of the Canonical Scripture, as may be seen before in the postscripts added to the Syriac translation. Secondly, they charge him, that he took away the Calendar, for the reading of the Gospel upon holy days: but neither the Hebrew Calendar, nor the Syriac Calendar, are Divine Scripture; and that use, for which they say this Calendar served, for reading of the Gospel upon holy days; was only used in the western Romish Churches, but not in the Eastern Churches. Thirdly, they say that he committed Plagium in stealing his translation from Guido Fabricius, and setting it out under his own name: but what diligence he used in translation of the Syriack, he who wrote his life testifieth. And will any man think that he who was a native jew, borne and trained up in these tongues, was so ignorant, that he had no skill, but that which he did steal from another? and Gretserus addeth, that first he was a jew, and then he became a Monk, thirdly, a Calvanist or Hugonite, and lastly, that he returned to his vomit again, and died a jew. But that ye may perceive what a Railer this was, who spared neither the living nor the dead, I will set down a memorable proof of his death; he who wrote Apophthegmata morientium, (the notable sayings which sundry uttered at the last hour of their death,) relateth this of him. When they demanded of him what confession he would make of his faith? he said, Vivat Christus & pereat Barrabas. Whereas the rest of the jews cried, Vivat Barrabas, & pereat Christus, this he said to signify that he renounced judaisme, and took him only to the merits of Christ. Was this to dye like a jew? the Name of this worthy man should smell to us as the Wine of Lebanon. Hos. 14.7. Of a Paraphrase. THe second way how God maketh the Scripture plain unto us, is by paraphrasing it, which goeth in a larger circuit of words than a translation doth; and this is called tirgam a Paraphrase. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Ecphrasis is an exposition of this Paraphrase. The first Paraphrase, was the Paraphrase of jonathan the son of Vzziel, who paraphrased the great Prophets thirty years before Christ, both plainly and without Allegories: but upon the small Prophets he runneth out more upon Allegories. The second Paraphrase, was the Paraphrase of Onketoes otherwise called Rabbi Aquila, adding Nun and changing a into o, as Aquila Onkelos, as Bonarges Banuarges. It was he who translated the Old Testament into Greek also, he paraphrased the five books of Moses' ninety years after Christ; not long after the destruction of the Temple. The third Paraphrase, was Targum Hierosolymitanum upon the five books of Moses, most fabulous and most impure; but because Targum jonathan was in great request among the jews, and not so fabulous as this Targum; the Printers amongst the jews put these two letters Tan jod before that Paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the Reader believe, that it was Targum jonathan, jonathans' Paraphrase: for these two letters stand both for Targum jonathan, and for Targum Hierosolymitanum. Lastly, Rabbi joseph Caecus paraphrased Cetubhim, or the written books. All these Paraphrases if ye will respect the langu ge, were either in the Babylonian or Hierosolymitan tongue; three in the Babylonian, and Targum Hierosolymitanum in the Hierosolymitan tongue. These Paraphrases, Paraphrases when they are blasphemous are to rejected. where they paraphrase against Christ are to be detested. Exam. 1. Gen. 4. Incaeptum est nomen domini profanari, but Targum Hierosolymitanum paraphraseth it blaspemously, In di●bus illis coeperunt Idola colere, & fecerunt fibi Deos erroneos, quos cognominabant de nomine Sermonis domini. And here he implieth Christ who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sermo dei. This paraphrase is blasphemous against the Son of God, and therefore to be detested. Example, 2 Can. 4.5. Thy two breasts are like two young Roes. Targum paraphraseth these two Roes to be two Messiases, the one the son of joseph, the other the son of David, the one Poor and the other mighty, that is a blasphemous Paraphrase, and therefore to be detested. Example 2. job. 23.9. He paraphraseth it this ways, Michael is upon his right hand, and Gabriel upon his left hand, Michael is upon his right hand, and he is fire; and Gabriel is upon his left hand, and he is water; and the holy creatures are partly fire and partly water. This Paraphrase is blasphemous; because it maketh the Son of God but a Creature, and matcheth Gabriel with Michael. Paraphrases when they are ridiculous are to be rejected. Secondly, where these Paraphrases are fabulous, they are to be rejected. Example 1, Gen. 3.21. The Lord made coats of skin for Adam and Eve. Targum Hierosolymitanum paraphraseth it this ways. The Lord made glorious which he put upon the skin of their flesh, that they might cover themselves. Example 2. Gen. 32.26. Dimitte me quia ascendit aurora. The Paraphrast maketh this to be one of the seven Angels who stand before the Lord, singing continually, holy holy Lord of Hosts, and he maketh this Angel to be chief of the Quire. Example 3. Exod. 13.19. And Moses took the bones of joseph with him. Targum Hierosolymitanum par● phraseth it thus, Ascendere fecit Moses urnam ossium josephi, ex intimo Nili; & abduxit secum. Hence the Talmudist● make a great question how they could find this Chest of joseph, being sunk so deep in the flood Nilus, and they fly to their shift of Shem hamphorash; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and R, Bechai upon this, saith, that Moses took a plate and wrote upon it, and said, ascend B●● (meaning joseph who was called Bos Dei, Deut. 33.17.) & did cast this plate into Nilus saying, O joseph, thy brethren which are redeemed are waiting for thee, and the cloud of glory is waiting for thee: if thou wilt not go up with us now, we are free of our oath. Example 4. Deut. 28.18. Decaudicabat debiles, He cut off the tail or the weak of the host, but Targum Hierosolymitanum paraphraseth it this ways, sed accepit eos Amalek, & amputavit loca virilitatis eorum, projecitque sursum versus coelum, dicens, tolle quod elegisti, meaning that part which was commanded by the Lord to be circumcised, they threw it up into the heavens, in contempt and spite against the Lord. Example 5. 1 Sam. 15. And he numbered them Battelahim, but Targum paraphraseth it thus, He numbered them by the lambs. For Telahim is called lambs also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say that Saul would not number the people for fear of a plague upon him and his people; as it fell out afterwards upon David and his people: therefore he caused every one of them to bring a lamb, and he numbered all the lambs, and so he knew the number of the people; such jewish fables as these the Apostle willeth us to take heed of● Tit. 1.14. But where these Paraphrases clear the Text, Paraphrases where they clear the Text are to be used. than we are to m●ke use of them. Example, Gen. 2.24. He shall leave father and mother, and cleave unto his wife. Onkelos paraphraseth it thus, he shall leave Donium cubilis, where the Paraphrast alludeth to the ancient custom of the jews, foe the children lay in their father's chamber before they were married, Luk. 11.7. My children are with me in bed. Example 2. Gen. 12.5. And Abraham took all the souls which he had got in Charan, Onkelos paraphraseth it thus, Omnes animas quas subjecerat legi. Example 3. Gen 49. Reuben excellens munere & dignitate, Onkelos paraphraseth it thus, Excellens principatu & Sacerdotio; for he that was the first borne, at the first, was both the Prince and the Priest in the Family. Example 4. Gen. 49, 27. Benjamin a ravening wolf, he shall eate the prey in the morning, and shall divide the spoil at night. The Paraphrast paraphraseth it thus, In his possession shall the Sanctuary be built, morning and evening shall the Priests offer their offerings; and in the evening shall they divide the rest of the portion which is left of the sanctified things. Of interpretation of Scripture. THe third outward mean whereby the Lord maketh the Scripture clear to his Church, is Interpretation, and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Interpretation of the Scriptures maketh the people to understand them, for when the Scriptures are not interpreted, The Scriptures not being interpreted to the people, are like a Nut not broken. they are like a Nut not broken. When Gideon heard the dream and the interpretation of of it, jud. 7.15. In the Hebrew it is Veshibhro, the breaking of it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech borrowed from the breaking of a Nut; for as we break the shell that we may get the Kernel: So the Scriptures must be broken for the people, and cut up for their understanding. It was the manner of the jews in their Synagogues, after that the Law and the Prophets were read, to Interpret the scriptures, Act. 13.15. And after the reading of the Law and Prophets, the rulers of the Synagogue sent unto them saying, ye men and brethren, if ye have any word of exhortation for the people; say on. And therefore the Synagogue was called Beth midresh, Domus expositionis, & we see the practice of this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 8.8. Legerunt cum appositione intellectus: They read the Law clearly to the people, and caused them to understand those things which were read; this was the fruit of their interpretation. So they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.10. Confer places with places. The giving of the sense here, is more than to give the grammatical interpretation of the words: they gave the sense and the spiritual meaning of them when they preached, Noah was a Preacher of righteousness, 2 Pet 2.5. The Church is not only the keeper of the Scriptures, but also an Interpreter of them. This word Kara signifieth both to Read and to Promulgate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legit Proclamavit Esar. 29.12. & 61.12. Zach. 7, 7. Act. 10.20. So Mikra which signifieth Reading, signifieth also an Assembly or Convocation, to teach us that the holy Scriptures ought to be read in the congregation, and holy assemblies, and aught likewise to be expounded. The conclusion of this is; The Lord useth so many means to make the Scripture clear to the people, and yet the Church of Rome goeth about to stop these Fountains of living waters, that the people may not drink of them. As the Spies raised a slander upon the Land of Canaan, saying that it was impossible to be won: so do they slander the Scriptures of God with obscurities, and say, that it is impossible for the people to understand them. EXERCITAT. XVI. Of the division of the Scriptures. They have Moses and the Prophets. Luc. 16.29. THe scriptures are divided into the old and New Testament. The old Testament again is divided into Moses and the Prophets, and sometimes the Law is put for the whole old Testament, Rom. 3. So job. 7.49. Esay. 2.3. And sometimes the Psalms are called the Law. joh. 15.25. That the word might be fulfilled which is written in their Law, they hated me without a cause. So the Prophets are called the Law. 1 Cor. 14.21 In the Law it is written. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pent●●●●●chus in Moses is divided into Hammitzua, Commandments, Chukkim, statutes, and Mishpatim, judgements; that is, in Moral Precepts, Ceremonial, and judicial. The jews again divide the old Testament into the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posteriores. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophetae the Prophets and Cetubhim, which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy writings, all the Scriptures are holy writings; but usually these that were not confirmed by Urim and Thummim are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Prophets are divided in Rishonim & Acharonim, the former and the Latter: the former Prophets are joshua, judges, 1 Samuel, 2 Samuel. 1 Kings and 2 Kings, They are called the former Prophets because they entreat of the history past, and present. Act. 3.24. Yea and all the Prophets from Samuel and those that follow after. Samuel is said to be the first of the Prophets; therefore, jere. 15.1. Though Moses and Samuel stood before me, Samuel is the first of the Prophets; than it is most probable that he wrote the books of joshua and judges. joshua is the first in order of the Prophets, therefore the Haptorath which is set upon it, is called Haphtorah laetitiae legis, They were glad when they ended the Law, and began the Prophets. But Samuel seemeth to be the writer of this book. Others call them the first Prophets, because they saw the first Temple; and they call them the latter Prophets, because they prophesied in the time of the second Temple, as Haggai, Malachi, Zacharie. But they are all rather to be called Acharonim latter Prophets, because they foretell things to come: and they are divided into the great Prophets and into the small. The great Prophets are Isaiah, jeremiah, Ezekiel, and Daniel. The latter Prophets are called Teresar pro Tere gnasar that is, two and ten, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duodecem. and the Greeks' called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is a Testimony cited by Matthew, cap. 2.23. That it might be fulfilled which was spoken by the Prophets. This Testimony is found but in one of the Small prophets: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet it is said to be spoken by the Prophets, and they gave this to be the reason, because all these Twelve small Prophets were joined in one book. The Conclusion of this is. Conclusion. First the Lord hath summed up all that he requireth of us in one word, Love. Rom. 13, 10. Love is the fulfilling of the Law. Then he hath enlarged this word in two Mat. 22.37. Thou shalt love the Lord thy God with all thine heart: and thou shalt love thy Neighbour as thyself. Thirdly he hath enlarged these two into ten words Deut. 10.4. And he wrote on the Tables the ten words. Fourthly he hath enlarged them into Moses and the Prophets. Mat. 22.40. On these two Commandments hang all the Law and the Prophets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent, even as we hang a thing upon a Nail, Esay 22.23. So the Law and the Prophets hang upon these two. EXERCITAT. XVII Of the Division of the Psalms. Act. 13.33. As it is also written in the second Psalm. Thou art my Son this day have I begotten thee. THe Psalms are divided in five books, as the five Books of Moses; and the five Books joined together called Quinque volumina, as Canticles. Ruth. Lamentations. Ecclesiastes and Esther. The first book of the Psalms endeth with the, 41. Psalm. The second endeth with the 72 Psalm. The third with the 89. The fourth with the 106. The fift with the 150. Psalm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these books end with the same words, Baruch jehova Elohe jisrael mehagnolam vegnad hagnolam, Amen veamen. Blessed be the Lord God of Israel from Everlasting to Everlasting, Amen, Amen. Psal. 41.13. so the rest of the books, for the most part end thus. And hence we may gather, that this verse was added by him who set the Psalms in order, and not by those who wrote the rest of the Psalms. This may appear by the conclusion of David's Psalm of thanksgiving 1 Chro. 16.36. That they have borrowed their conclusion at the end of every book from the conclusion of this Psalm. David wrote the first two books of the Psalms and set them in order. The first two books were written by David, and they end thus, So end the Prayers of David the Son of I●ffe, Psal. 27.30. That is, here end the Psalms which were both written and set in order by David. The other three books were written by divers Authors as by David, Asaph, the sons of Korah, jeduthun, Moses, Heman the Ezrite, and when the writer of the Psalm is not set down, the jews hold, that he who wrote the former, wrote that Psalm also. Asaph wrote thirteen Psalms, Leasaph, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed is sometimes a note of the genitive case, and sometimes of the Dative case, ל Aliquando est nota Genitivs aliquando Dativi. and therefore some have interpreted the word Mizmor leasaph, a Psalm dedicat to Asaph to be sung be him; but it should be Translated a Psalm of Asaph: for Asaph was a Prophet, 2 Chron. 39.30. Moreover Hezekiah and the Princes commanded the Levites to sing praises unto the Lord, with the words of David and Asaph the Seer. And the style of Asaph is harder than the Style of David. The second who wrote these Psalms were the Sons of Korah, and they wrote ten in number; The son of Korah wrote some of the Psalms. the posterity of Korah died not in the rebellion with their Father, Num. 26.11. Some of his posterity wrote before the captivity, and foretold of the captivity, as the Psal. 73 74. And some of them when they were in the captivity. So some when they were returning from the captivity, as 66. Some after they were returned, as 85. and 147. So Moses wrote a Psalm of the shortness of the life of man, Moses' wrote a Psalm. this Psalm was written when they were in the Wilderness, and yet it was not registered in the Canon till after the captivity. Thus we see the watchful eye of God, that had a care to preserve these books which were to be insert in the Canon, that none of them should perish. So these Psalms which were written by jeduthun and by Ethan the Ezrite who were of the posterity of the Levites. jeduthun and Ethan wrote some of the Psalms. The Levites duty was to teach the People, and so the Lord made those Levites teachers of the people by their songs. Of the inscriptions of the Psalms. THe Psalms generally are entitled Tehilim, praises, because the most of them are songs of praise; The general inscription of the Psalms is Tehilim therefore the whole are so called. The particular Inscriptions of them are either easily understood, or hardly to be understood at all. The inscriptions easy to be understood are these. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamnatzeahh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the chief Musician. The singers were divided into so many orders, and every one sang according to their courses, and when it befell the chief Musician to sing, than he caused to sing this Psalm committed to him. The next title is Maschil a Psalm for instruction. These were Psalms which David made out of his own experience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter, when thou art converted strengthen thy brethren, Luk. 22.32 these were called Psalmi didas●alici. The third was Michtam, Aurei Psalmi, golden Psalms: all the Word of God is like fine gold, Psal. 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet these Psalms are called Golden Psalms, because there is some special and choice matter in them: so all the word of God is faithful, all to be trusted, yet Paul saith; Fidus est hic sermo, This is a faithful saying, 2 Tim. 1.15. Having some notable things in it, and as all the Ring is Gold, yet the Diamond is the most excellent: So although all the Word of God be excellent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet these are most excellent. So some are entitled lehazcir, Ad recordandun to bring to remembrance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 38. 70. because they were made in remembrance of some notable deliverance or of some great benefit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly, some are called Psalms of degrees. Psalms w●ich they sang when they carried the Ark out of the house of David to the Temple. When they brought the Ark from David's house into the Temple, they sang, Psal. 119. by the way, it beginneth with these words, Beati immaculati in via, and intreateth especially of the Law of the Lord, In omnibus versibus Psalmi 119. dempto versu 122. una harum undecem vocum invenitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is not a verse in it, except only the 122. verse, which hath not some epithet of the Law of God in it, as his judgements, his Word, his Statutes, his Laws, his Testimonies, his Commandments, his Precepts, his Covenant &c, And when they entered into the Court of the Gentiles with the Ark, they sang the last part of this, Psal. 119. When they went further to the Court of the people, When and where they sung the Psalms of degrees. when they stood upon the first degree, they sung Psal. 120. which containeth the history of the deliverance of the people out of Egypt. And when they stood upon the second degree, they sung Psal. 121. My help cometh from the Lord. When they were upon the third step they sung Psal. 122. I was glad when they said unto me, let us go into the house of the Lord. So they sung a Psalm upon every step as they ascended, and upon the eight step when they beheld the excellent buildings of the Courts of the Levites, they sung Psal. 127. Except the Lord build the house, they labour in vain that build it. When they entered into the Court of the Priests, they sung Psal. 128. Vide Villalpand in Ezek. 40.28. And upon the last step they sung Psal. 134. Bless ye the Lord all his servants which watch by night in the house of the Lord. The people might go no further; then the Priests went forward with the Ark into the Temple, and when they entered into the porch of the Temple, they sung Psal. 118. vers. 19 Open to me the gates of righteousness. When they were standing in the porch they sung these verses following, The Psalms which the Priests sung when the Ark entered into the Temple and into the holiest of all. This is the gate of the Lord into which the righteous shall enter. When they were in the midst of the Temple they sung the 22. verse, I will praise thee, for thou hast heard me and art become my salvation, and when the Ark entered into the holiest of all, they sung Psal. 24. The inscription of the Psalms which we understand not; are either Notes of Music, or Instruments of Music. Some inscriptions are Notes or tunes of Music. Notes of Music or common Tunes with which the Psalms were sung are these, Gnal muth-labben, Psal. 9 gnal sheminith, Psal. 6.12. gnal aijeleth Shahar, Psal. 22. gnal jonath Elem Rechokim, 56. Altaschith 57 59 75. gnal shushan Eduth, 60. gnal shoshannim 45. 69 gnal shoshannim Eduth, 80. gnal Mahalath Leannoth, 88 Some inscriptions are instruments of Music. Instruments of Music are these, Neginoth. 4. 6. 41. 54. 67. 76. Nehiloth, 5. gittith, 8. 81. & Mahalath 53. The jews who live now understand not the music nor musisicall instruments which were of old. The Instruments of music set down Psal. 150. none of the jews themselves can distinguish them, and they are ignorant of all these sorts of Music now: but we are to bless God, that the matter contained in these Psalms may be understood by the Church. Psalms are divided according to the time. The Psalms again were divided according to the time when they were sung, some were sung every morning, as Psal. 22. at the morning sacrifice. So Psal. 92. was sung upon the Sabbath: So at the they sung from Psal. 112. to vers. 19 of Psal. 118. and this was that hymn which Christ and his Apostles sang at the , Matth, 26.30. And when they had sung an Hymn; they went out into the mount of Olives. Psalms divided according to their subject. The Psalms were divided also according to their subject. The first book of the Psalms intreateth of sad matters, the second of glad, the third of sad, the fourth of glad, the fift of glad and sad matters. Psalms which concern Christ. There are some Psalms, which concern Christ in his Natures and Offices. His Natures, as Psal. 110. The Lord said to my Lord etc. His kingly authority, as Psal. 2. His priestly office. Psal. 110. Thou art a Priest for ever after the order of Melchizedek. So his passion, Psal. 22. So his burial and resurrection, Psal. 16. and his ascension and glory, Psal. 118.25.26. when David was crowned King, the people cried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anna jehova hoshignah nam anna, jehova hatzlihhah nam. Save now I beseech thee O Lord, O Lord I beseech thee send now prosperity, that is, we beseech thee O Lord to save the King, and to prosper him. And the Priest said, Blessed be be that cometh in the name of the Lord: we have blessed you out of the house of the Lord. This prayer is applied to Christ, Matth. 21.9. Hosanna filio David, they contract these three words Hoshignah na anna in one word Hosanna, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Hosanna to the Son of David, id est, contingat salus filio David in altissimis, they wished not only prosperity and safety in the earth here, Vetum hosanna, pacem & gloriam comprehendit. but all happiness to him in the highest heavens, Luk. 19.28. There are some Psalms which concerned David's particular estate, in his persecution by Saul, by Absalon; etc. In his sickness, in his adversity. Psalms which concerned David. In his prosperity how he fell in adultery, and repent, Psal. 51. how he dedicated his house to the Lord, Psal. 30. how he purged his house of wicked men, Psal. 101. when he entered to his kingdom, 144. So a Psalm to his Son Solomon when he was to succeed into the kingdom Psal. 72. Lastly, Psalmi alphabetici. some Psalms are divided according to the Letters of the Alphabet, as Psal. 25.134.111.112.119.145. These Psalms were distinguished by the Letters that they might keep them the better in their memories, and as Matthew summeth up the genealogy of Christ into three fourteen generations for the memories cause: So these Psalms are set down after the order of the Alphabet to help the memory. Psal. 25, wanteth three Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 111. every verse hath two letters of the Alphabet, and the two last verses have three letters to make up the Alphabet: So Psal. 112. hath the letters after the same manner. The 119. is distinguished by the letters of the Alphabet, and here ye shall see, that every Section as it beginneth with the letter, so all the verses of that section began with that same letter, as the first Section beginneth with א, therefore all the eight verses in the first Section begin with א, etc. So Psal. 145. Is set down after the order of the Alphabet, The Syriak Arabic, Seventy, and vulgar Latin, add this verse to Psalm 145. and make it the 4. verse. but it wanteth the Letter נ. Here some go about to prove by this, that the original Copy is defective, and therefore the Arabic translation addeth a verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fideiiss dominus in omninus verbis suis, & benigbutin omnibus operibus suis. so do the Seventy and the Vulgar Latin; but if it be defective here, why do they not supply a verse likewise in Psal. 34. where ו is defective in the Alphabet? we are not to think that there is any defect in the matter because these letters of the Alphabet are wanting: for the Lord fitted these letters to the matter only, and not the matter to the letters; and because the holy Ghost hath not set down the matter here, therefore the Letter נ is left out; but not this ways, because the Letter נ is wanting here; therefore the letter is wanting. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The five last Psalms begin with Halleluia, and end with it, because they are the conclusion and sum of the whole praises of God. So the Church in the revelation concludeth after the victory with the same words, Reve. 19.1. Alleluia, salvation and glory and honour and power unto the Lord our God. Conclusion. The Conclusion of this is, the Psalms are generally entitled Tehilim praises, from the most excellent part of them: Therefore our chief care should be to praise God here in this life, and then in the life to come we shall sing the song of Moses the servant of God, and the song of the Lamb, Reve. 15.3. EXERCITAT. Of the division of the Law and the Prophets, in parashoth and haphtaroth. Act. 15.21. For Moses of old time had in every City them that preach him, being read in their Synagogues every Sabbath day. THe Scriptures were not divided into Chapters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have them now divided, therefore the jews say, that the whole Law is Instar unius pesuk, that is, but as one verse. The Old Testament was divided into parashoth and Haphtaroth; this division into parashoth was most ancient, Act. 8.32. The place of Scripture which he read was this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Section, and the Syriac calleth it pasuka. They distinguished not these parashoth and haphtaroth by numbers, as we do our Chapters; they said not the first parashah, the second parashah, but they distinguish them by the first words of the Section; as the first parashah is called Bereshith, the second Elle toledoth Noah, etc. They used to divide and distinguish these great parashoth and haphtaroth three ways. First, they distinguished them with three great P P P. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they distinguished them with three great Sameches, as Gen. 20.10. these Sameches or Semucheth make not so great a distinction as when they are distinguished by three great P P P: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is some coherence (which they are distinguished by Samech) with that which goeth before. So in the particular parashoth when ye see them distinguished by parashah or by Semuchah; but only with great letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 32.2. this word vaijshlahh beginneth the parashah in great letters. joh. 7.37. In the last day, that great day of the feast, jesus stood and cried saying, etc. This was the eight day of the feast of the Tabernacles, They read three sections upon the eight day of the feast of tabernacles when the Law was ended. and it is called the great Sabbath. This day they kept Festum laetitiae legis, The feast of joy, because they ended the reading of the Law that day; and the next Sabbath they called it Sabbath bereshith, because they began to read the book of Genesis again. And ye shall see that this day they read three Haphtaroth or Sections, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the first was haphtaroth elle pekudi lejom sheni shell Succoth, and it began, 1 King. 7.51. So was ended all the words which King Solomon made, etc. And that day Solomon stood up and blessed the people; So the true Solomon jesus Christ blessed the people In that great and last day of the feast. The second haphtarah which was read this day, was Iosh. 1. haphtaroth shimhhath torah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sectio laetitiae legis, because the Law was ended, and joshua began the Prophets. The third parashah which they read was, Malac. 3. Haphtaroth sabbath hagadol, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it ended thus, Behold I will send you Eliah the Prophet, and so they joined the last Section of the Law, and the last Section of the Prophets both together, and it was in this day that jesus Christ stood up and spoke to them; the true Solomon, the true joshua, the end of the Law and the Prophets. And whereas the jews on this day delighted themselves much with banqueting, and drink; jesus Christ calleth all those to him who thirst, and he promiseth to refresh them; If any man thirst let him come unto me and drink. Scaliger holdeth, that the Apostle, Coloss. 2.16. Let no man judge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part Sabbathi, In Elencho trihares. cap. 21. pag. 217. signifieth that, which the Hebrews call Parashah, and which the Talmud calleth Perek or Chelek, or which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Apostle meaneth only here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would not have the jews to condemn the Colossians, for not observing their jewish Sabbaths; as he would have the Gentiles to abstain from things strangled, and blood, Act. 15.29. That they might not give offence to the weak jews. The jews say, that this division in Parashoth was most ancient, but the division into Haphtaroth was later, and they give this to be the reason why they read these Haphtaroth, they say, when, Antiochus Epiphanes forbade them under pain of death to read the Law of Moses 1 Macch. 2. then they made choice of some parts of the Prophet's answerable to these parts of the Law. Example, because they durst not read Petorah beresith. They read Esay. 42. So saith the Lord Creator of heaven and earth. Example, 2. the second Parasha is Elle toledoth Noah, now because they durst not read this they read Esay. besiman, that is, The reading of Moses and the Prophets more ancient than Antiochus. at the sign 54. (for that which we call a Chapter they call a sign) Sing ye barren, etc. But is it likely that Antiochus that great Tyrant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. forbade them only the reading of the five books of Moses? wherefore the reading of Moses and the Prophets hath been much more ancient than the time of Antiochus: therefore Act. 15.21. Moses is read of old. A Phrase which signifieth a great antiquity. When they read Moses Law, They read the whole Law in their Synagogues once in the year. they divided it in fifty and two Sections, and they finished it once in the year: They had two sorts of years, there was Annus impraegnatus or Embolimaeus, and Annus Aequabilis. Annus Impragnatus was that, which we call Leap year, and it had fifty three weeks; Annus impragnatus. embolimaeus. in this year they divided one Parashah in two parts, and so they ended the reading of the Law within the year. When it was Annus Aequabilis then it had but fifty two weeks, than they read one Parashah for every Sabbath, and in the last Sabbath of the year, which was the twenty third of Tishri, they read that Parashah called Laetitia legis, which beginneth joshu. 1. And the next Sabbath they began beresith again at the first of Genesis. These Parashoth were subdivided into so many parts, and there were sundry who read these parts upon the Sabbath, he that read the first, was called Cohen the Priest, he repeated the first part of the Section; and then rose up Catzan, or Cantor, who did sing the same part which the Priests had read; then there rose up in the third place a Levite, and he read his part; Fourthly, there rose up an Israelite, and he read his part, and at last it came to Maphtir, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessare in hiphil dimittere. and he read the last part of the Haphtorah; he was called Maphtir, because when that part was read, the people were dismissed, and so the Latin Church said Ite missa est. In the week days, they read upon the second and the fift day of the week, some part of those Parashoth, but not the whole: and the Pharisee meant of these two days when he said, I fast twice in the week Luk. 18.12. The Greek and Latin Fathers never cite Chapters as we do now; Augustine in his book of retractations, Cap. 24. saith not, I have written to Genesis 3. but this ways, I have written to the casting out of our parents out of paradise. And Gregory in his Prologue upon the first of the Kings, saith; I have expounded to you from the beginning of the book, unto the victory of David. Who divided the Scriptures first into Chapters it is not certain; they were divided of old two manner of ways; first they divided them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titles, (for so they called the greater parts) and then into Chapters as into lesser parts: others again divided them into Chapters as into greater parts. It is holden, that Musaeus presbyter Ecclesiae Massiliensis divided them first into titles, and subdivided them into Chapters. Genebrard, Chronologia. According to this first division Matthew had sixty three titles, and three hundreth and fifty five Chapters. So Luke according to the ancient division had forty eight titles, and three hundreth and forty eight chapters. He who began this latter division into Chapters, is holden to be Hugo Cardinalis: according to this division Matthew hath twenty and eight Chapters, and Luke twenty and four, etc. Lastly, it was divided into verses: this division into Pesuchim or verses, the Masoreth found out first amongst the jews: The Greeks' called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scaliger calleth them Commata, and Robertus Stephanus calleth them Sectiunculas, and some hold that it was he that found them out first amongst us. EXERCITAT. XIX. Of the sense of the Scriptures. THere is but one literal sense in the Scriptures, which is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 2 Tim. 3.16. To make diverse senses in the Scripture, is to make it like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Anaxagoras dreamt of, making Quidlibet ex quolibet. August. Epist. 48. Augustine writing to Vincentius, justly derideth the Donatists who constructing these words, Cant. 1.7. Tell me (o thou whom my soul loveth) where thou feedest, where thou makest thy flocks to rest at noon; They gathered out of them that the Church of Christ was only in Africa by their allegorical application. Origen was too much given to these allegories, and therefore he miss often the true sense of the Scriptures. These who gathered diverse senses out of the Scripture, do little better with them, than Esope did with an inscription written in a pillar of Marble, in which were written these seven letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esope first read them thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, abscedens gradus quatuor fodiens invenies thesaurum auri. But Xanthus his master finding, as he had spoken, a great treasure of Gold, and giving nothing to Esope for his conjecture, kept all to himself, therefore Esope read them another way thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, qui tollitis dum abitis, dividite quem invenistis thesaurum auri. But when Esope got nothing, in a rage he read it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, red Regi Dionysio quem invenisti thesaurum auri. The jews hold that there is a literal sense in every Scripture, and a mystical sense; the literal sense they call Dabhar keton, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rem parvam, and the mystical sense they call it Dabhar gadol, rem magnam, the literal sense they call it peshath, sensum nudum, and the mystical sense they call it darash; and most of the Schoolmen hold that there is a double sense in the Scriptures. Latomus the Papist saith, Theologiam crassam versari circa literalem sensum, theologiam subtiliorem versari circa mysticum & allegoricum sensum, and they call the literal sense panperem & grammaticum, and the allegorical Divitem & theologicum, the rich and theological sense. But we must strive to find out the literal sense of the Scriptures, or else we shall never come by the true meaning. The literal sense is that which the words bear either properly or figuratively, therefore he said well who said, bonus grammaticus, bonus theologus: for we can never come to the true meaning and sense, unless the words be unfolded. A figurative literal sense is either in verbis vel in rebus, either in the words or in the matter. In verbis, in the words, as Luk. 13.32. Herod is a Fox Psal. 22.12. The princes of Israel are Bulls of Basan, in these words there is but one sense. So Let the dead bury the dead, Luk 9.50. Dead in soul bury the dead in body, here is but one sense; but where the words in one sentence have divers significations, than they make up diverse senses, as judge not that ye be not judged, judicium libertatis. judicium potesta●is. Mat. 7.1. the first is, judicium libertatis, the second is, judicium potestatis. When we search to find out the literal sense of the Scripture, that cannot be the literal sense of it which is contrary to the analogy of faith, which is either in credendis or in faciendis. If it be contrary to the articles of our faith or any of the commandments, then that cannot be the literal sens●, as Rom. 12.20. If thine enemy be hungry give him meat, if he thirst give him drink: for in so doing, thou shalt heap coals of fire upon his head. Here to feed the enemy, and to give him drink, are to be taken literally, because they are commanded in the sixth Commandment: but to heap coals of fire upon his head, must be taken figuratively, because according to the letter, it is contrary to the sixth Commandment. Example, 2. Matth. 5.29. If thy right eye offend thee, pluck it out, and cast it from thee, Here the words are not to be taken literally, for this were contrary to the sixth Commandment, but figuratively. So this is my body, is not to be taken literally, for it is contrary to the analogy of faith: because the heavens must contain the body of Christ until he come again, Act. 3.21. The second is figurative in rebus, as in the Sacrament of the Supper, when he sat with his Disciples he said, This is my body; he pointeth at the thing present, and understandeth the thing that is not present; he had the bread and cup in his hand, and he said, This is my body, This is my blood, In these propositions there is the subject and the attribute; the subject is the bread and wine which he doth demonstrate; the attribute is that which is signified by the bread and wine, and these two make up but one sense, propius & remotius; when Peter had made a confession that Christ was the Son of the living God, Matth. 16. Christ to confirm this unto him, and to the rest of the Disciples, saith, Tu es Petrus, Simile. & super hanc petram, etc. he pointeth at Peter, but he understandeth himself, upon whom the Church is built and not Peter. When a man looketh upon a picture, he saith, this picture is my father, here he understandeth two things, propius & remetius, to wit the picture itself, and his father represented by the picture; this picture at which he pointeth is not his father properly, but only it representeth his father. Object. But some will object, when it is said, Hic est sanguis meus, that the article hic agreeth with Sanguis, and not with Vinum, therefore it may seem that it is his blood indeed, and not wine that he pointeth at. Answ. This cannot be, for in the former proposition when he said, hoc est corpus meum, he should have said, hic est corpus meum; because it repeateth the word panis as it is more clear in the Greek, therefore the article hic hath relation to some other thing, than to the bread at which he pointeth, for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeateth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bread or the wine, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his body and his blood. When Moses said, Exod. 24.8 Behold the blood of the Covenant, here the word blood is properly to be understood: because their covenants were confirmed with blood, and there was no sacrifice without blood. But when Christ said, This is my blood of the New Testament, there was no blood in the Cup here, but he had relation to his own blood, which was signified by the wine in the Cup. Quest. When Christ saith, This is my body, This is my blood, how was he present with the bread and the wine there? A thing is said to be present four manner of ways, Answ. first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is bodily present. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as when a man is present by his picture. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the sun is present by operation in heating and nourishing things below here. Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when we apprehend a thing in our mind. Christ when he said, this is my body, and this is my blood, he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for then his blood should have been there before it was shed; then he should have had two bodies, one visible and another invisible: but he was present there in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the bread and the wine represented his body, and his blood. So he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his Spirit working in their hearts and he was present to them by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they did spiritually eat his body and drink his blood, and this is the true and literal sense of the words. Which is the literal sense in those words, Quest. Hoc facite in mei recordationem, do this in remembrance of me? Although there be many things employed in these words, Answ. both upon the part of the Minister and upon the part of the People, yet they make up but one sense; as upon the part of the Minister; Take this bread, bless this bread, break it and give it to the people. And upon the part of the people; take this bread, eat this bread, etc. yet all these look but to one thing, that is, to the remembrance of Christ's death: and therefore the external action bringeth to mind the internal action, the remembrance of Christ's death: so that in these words there is but one sense. Testimonies of the old Testament cited in the New, make but one sense. When the testimonies of the old Testament are cited in the new, the Spirit of God intendeth propinquius & remotius, something nearer and something farther off; yet these two make not up two diverse senses, but one full and entire sense. When jonathan shot three Arrows to advertise David, 1 Sam. 20.20. he had not two meanings in his mind, but one: his meaning was to show David how Saul his father was minded towards him, and whether he might abide or fly: So the meaning of the holy Ghost is but one in these places. Example, 2 Sam. 7.12. The Lord maketh a promise to David, I will set up thy seed after thee which shall proceed out of thy bowels. This promise looked both ad propius & remotius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat formam. 2 Chron. 17.17. yet it made up but one sense, propius to Solomon, and remotius to Christ: therefore when he looketh to the farthest, to Christ, 2 Sam. 7.19. he saith, Zoth torath, Haec est delineatio hominis Dei, it should not be read, is this the Law of the man O Lord God? as if David should say, this is not all that thou hast promised to me O Lord, that I should have a son proceeding out of my own loins, but in him thou dost prefigure to me a son, who shall be both God and man: and he addeth For a great while to come, thou dost promise to me a son presently to succeed in my kingdom, but I see besides him a fare off the blessed Messiah. And he applieth this promise literally to his son Solomon, and figuratively to Christ his Son; taking the promise in a larger extent; and the matter may be cleared by this comparison. A father hath a son who is fare from him, he biddeth the Tailor shape a coat to him, and to take the measure by another child who is there present, but withal he biddeth the Tailor make it larger; because his child will wax taller: So this promise made to David was first cut out (as it were) for Solomon his son, but yet it had a larger extent: for it is applied to Christ who is greater than Solomon: and as by a sphere of wood we take up the celestial spheres: So by the promises made to David concerning Solomon, we take up him who is greater than Solomon; and these two make but up one sense. When a man fixeth his eye upon one to behold him, another man accidentally cometh in, in the mean time; he casteth his eyes upon that man also: So the Lords eye was principally upon the Messiah, but he did cast a look, as it were, also to Solomon. When these testimonies are applied in the New Testament, A Scripture diversely applied, doth make up but one literal sense. the literal sense is made up sometimes of the type and the thing typed. Example, joh. 19.36. A bone of him shall not be broken. This is spoken both of the bones of the Paschall Lamb, and of the bones of Christ; and both of them make up but one literal sense. Sometimes the literal sense is made up ex historico & allegorico, as Sara and Hagar, the bond woman and the free, signify the children of the promise begotten by grace, and the bond servants under the Law; and these two make up but one sense. Sometimes ex tropologico & literali, as, Ye shall not mussle the mouth of the Ox that treadeth out the corn, 1 Cor. 8.9. Fourthly, the literal sense is made up ex historico, mystico & prophetico. Example, jer. 31.15. A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for children, refusing to be comforted for her children because they were not. There was a voice heard in Ramah for Ephraim's captivity, that is, for the ten Tribes who came of joseph the son of Rahel, this mourning was because the ten Tribes should not be brought back again from the captivity, this was mystical and not prophetical, that she mourned for the ten Tribes who were led away into captivity; but it was prophetical foretelling the cruel murder which Herod committed in killing the infants not fare from Rahels' grave; all these are comprehended in this prophecy, and make up one full sense. When a testimony is cited out of the Old Testament in the new, the Spirit of God intendeth, that this is the proper meaning in both the places, and that they make not up two diverse senses. Example, the Lord saith, make fat the hearts of this people, Esa. 6.9. and Christ saith, Matth. 13.14. In them is fulfilled this prophecy. This judgement to make fat the hearts, was denounced against the jews in Esaias time at the first, Act. 23.16. Well spoke the holy Ghost by Isaiah the Prophet, it was fulfilled upon the jews who lived both in Christ's time and in Paul's time. Esay when he denounced this threatening, he meant not only of the jews who lived then, but also of the jews who were to come after; and it was literally fulfilled upon them all. Example, 2. Esa. 61.7. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel, this prophecy is cited by Christ, Luk. 4.18. and it is only meant of Christ, and literally to be applied to him. Example 3. Esay. 49.6. I will give thee for a light to the Gentiles, Christ went not in proper person to preach to the Gentiles himself, but he went to them by his Apostles, therefore Act. 31.47. Paul saith, the Lord hath commanded me to go and be a light to the Gentiles, this is the proper sense and meaning of the Prophet Esay in this place. When the testimonies of the Old Testament are cited in the new, they are not cited by way of Accommodation, but because they are the proper meaning of the places; if they were cited by Christ and his Apostles only by way of accommodation; then the jews might have taken exception, and said, that these testimonies made nothing against them: because it was not the meaning of the holy Ghost who indicted these Scriptures to speak against them. But Christ and his Apostles bring out these testimonies, as properly meant of them, and not by way of accommodation only. We must make a distinction betwixt these two, Applicatio destinata Applicatio per accommodatione Destinatam applicationem, & per accommodationem, Destinata is this, when the spirit of God intendeth that to be the meaning of the place. Applicatio per accommadationem is this, when a preacher applieth the Testimonies of the scriptures for comfort or rebuke to his hearers, this is not destinata applicatio; sed per accomodationem. A man maketh a suit of apparel for one, Simile. that is Destinatum to him, yet this suit will serve for another; and this is Per accommodationem. When Nathan said to David, the Lord also hath put away thy sin, thou shalt not die, 2 Sam. 12.13. this was destinata applicatio, but when a preacher now applieth this to one of his hearers, this is, but per accommodationem, the scriptures are written for our Admonition, upon whom the ends of the world are come. 1 Cor. 10.11. And they are profitable for doctrine, for reproof, for correction, for instruction in righteousness, 2 Tim. 3.16. They serve to rebuke all obstinate sinners, and to comfort all penitent when they are applied rightly: but when the Apostles applied their comforts and threatenings, they had a more particular insight to whom they belonged, than Preachers have now, and knew particularly what Scriptures were directed to such and such men. When Esay prophesied, make fat the hearts of this people. Esay. 6.9. And when Paul applied it to the jews in his time, it was destinata applicatio: but when a Preacher applieth it to his hearers now, it is per accommodationem only, for he cannot so particularly apply it to his hearers, as Paul did to his. Where there are two several testimonies found in the old Testament, and joined together in the new Testament, these two make but one literal sense, as Esay 62.11. Say to the daughter of Zion, behold thy Salvation cometh. So Zach. 9.9. O Daughter of Zion, O Daughter of jerusalem, behold thy King cometh riding upon an Ass, and upon an Ass Coalt: Matthew citing these places cap. 23. joineth them both together, and sheweth that both Esay and Zacharie meant of Christ coming in humility and not in glory, and these two make up but one literal sense. This is a special note to know the literal sense of the Scripture, A Note to know the literal sense of the Scripture: when this phrase is added; That the Scripture might be fulfilled: As joh. 13.18. But that the Scripture may be fulfilled, he that eateth bread with me, hath lift up his heel against me. This place was spoken first by David of Achitophel Psal. 41.10. But it was fulfilled literally in judas who betrayed Christ. Example 2. joh. 17.12. Those that thou gavest me I have kept, and none of them is lost, but the son of Perdition, that the Scripture might be fulfilled. This place was first spoken of Doeg, Psal. 109.7. and this Scripture is fulfilled in judas, therefore this is the literal sense of it; the figure was in Doeg, and the thing figured in judas. Example 3. joh. 19.24. Let us not rend it, but cast lots whose it shall be, that the Scriptures might be fulfilled which said; They parted my raiment amongst them, and for my Vesture they did cast Lots. saul's Courtiers rend David's dignities and honours amongst them, but the Scripture was fulfilled literally here by the Soldiers. Example 4. joh. 19.36. For these things were done that the Scripture might be fulfilled, a bone of him shall not be broken. The type was observed in the Paschall Lamb, but the Scripture is fulfilled here literally in Christ. Object. But it may be said. 1 Cor. 10.6.11. All these things happened to them in figures, than they signified some other thing to us than to them. They were types to us, that is, examples, Answ. they were not types properly taken, for that is properly called a type, which the Spirit of God specially proposeth to signify some future thing; as a bone of the Paschall Lamb should not be broken, was instituted to signify some future thing, that a bone of Christ should not be broken, here is properly a type, but an example is not a representation of any thing to come, but goodness or splendour in the men which maketh them to be followed, as the mildness of Moses, the patience of job; These were not types properly but examples. So these things which befell the jews in the wilderness for their murmuring and committing whoredom are set down for examples to the Corinthians and posterity to come, they were add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they serve to admonish and instruct us, that we fall not into the like sins, 2 Tim. 3.16. It may be alleged that there are more literal senses in one Scripture then one. Example; Object. Caiaphas' prophesied that one should die for the people, joh. 11.49. In Christ's meaning they had one sense, and in Caiaphas' meaning they had another sense. This Prophecy must not be considered as one, Ans. but as two; the Spirit of God had one meaning and Caiaphas had another, but the Scriptures which were inspired by the holy Spirit had but one sense. Where the holy Ghost maketh a mystical application of the old Testament to the new, that is Destinata applicatio; And arguments taken from thence hold firmly. Example, Exod. 16.18. He that gathered much had nothing over, and he that gathered less had no lake, the Apostle 2 Cor. 8.15. applieth this morally to all the faithful, and reduceth things to a certain equality; that those who are rich in temporary things, should bestow their alms upon the poorer sort, & the poor, being richer in Spiritual things, might communicate to the richer, their prayers and Spiritual helps. When we apply the testimonies of the old Testament and borrow comparisons from them, it is not destinata applicatio sed per accommodationem. Conclusion. The conclusion of this is. There is but one literal sense and meaning of every scripture: So should men have but one sense and meaning in their minds, and not a double meaning, as the equivocating jesuites have. August. de trin. lib. 1. cap. 3. Quisquis haec legit, ubi pariter certus est, pergat mecum; ubi pariter haesitat, quarat mecum; ubi errorem suum cognoscit, redeat ad me; ubi meum, revocet me. FINIS. Additions. Pag. 22. line 6. The Sciences which are speculative prepare a way to these which are practic, although they be not directly deduced from them; and therefore some have called them parents to them. Pag. 28. l. 16. The attributes of God, are called the ways of God. Hascuini. Pag. 41. To eat blood while the life is in it, is forbidden by a moral precept; but to eat cold blood was that which was forbidden by the ceremonial precept. Pag. 46. l. 16. And he measured the wall thereof according to the measure of a man, that is, of an Angel. Revel. 21.17. Because he appeared in the likeness of a man. Pag. 48. 18. R. David Kimchi in Psal. 60. Pag. 58. 15. Although Esdras who wrote the book of Nehemiah, could not be living at that time, when jaddus met Alexander, yet some of the masters of the great Synagogue have been alive than who had the gift of prophecy, and insert the Genealogy of the Priests here, until the Macedonian Empire. Pag. 58. l. 18. It may seem that the gift of Prophecy ceased long before the Macedonian Empire, Psal. 74.9. Object. We see not our signs, there is no more any Prophet, neither is there any amongst us that knoweth how long. We must distinguish betwixt ceasing of Prophecy, Ans. and intermission of Prophecy; Prophecy was intermitted in the time of the Captivity, which this Psalm speaketh of, but it ceased not, it was intermitted for a time, as Amos threatened Amos, 8.11. pag. 60. 23. This was a great miracle, the man being old, and having the disease thirty eight years. The Angel came down at certain times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Mat. 27.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast the governor was wont to release to them a prisoner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken here distributiuè, they used to let a prisoner go at their three great feasts; so the Angel came down here, as it seemeth, at the Pentecost, and at their other great feasts when the people were gathered at jerusalem: confer, joh. 4.36. with 5.1. And mark here a great difference betwixt the coming down of the Angel into the pool, and the coming down of the holy Ghost in tongues, of fire at the Pentecost; the Angel healed but one, but then many were cured of all diseases. pag. 81. l. 2. The agreement of the holy writers; Moses, Elias, and Christ were together in the mount. Mat. 17.3. So Rev. 15.3. They sing the song of Moses the servant of God, and the song of the Lamb .. pag. 84. 23. 1 Macch. 3.48. And laid open the book of the Law, wherein the heathen had sought to paint the likeness of their Images. The heathen sought if they could get any warrant for their images out of the Scriptures to paint their Images by it. pag. 110. l. 22. The place in the hebrew text which seemeth to be corrupted is Psal. 22.18. When they read Caari for Caaru, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In calce bibliorum Rabbinorum. Caari, sicut lo, for Caaru foderunt; but R. jacob Ben Chaijm, showeth that this reading is but late, for there was no such difference betwixt the oriental and occidental jews in their reading, neither was this place one of the places in which they differed. pag. 137. 23. Words that are proper cannot be translated as appellatives, nor appellatives as proper, Mat. 16.18. Thou art Peter and upon this rock, etc. It cannot be translated, thou art a rock, and upon this Peter, etc. pag. 119. l. 30. Esdras wrote none of the books over again which were written before the captivity but only set them in order. Errors escaped. Pag. 6. line, 17. for in visible read in invisible. Pag. 23, line 9 for Zozomen r. Sozomen, Pag. 24. l. 8. for Adynus r. Didymus, P. 31. l. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 34. l. 8. and l. 10. put away lurking in the veins of it. p. 61. 2. Essentially for the written word, r. Essentially for the word, p. 62. 7. for the certainty of it to Moses, r. the certainty of Moses p. 66. l. 16. for Flavitius, r. Flavitias p. 77. l. 33. for, this time was r. this time before the flood was, p. 83. l. 8. for Cylo-Lyria r. Coelo-Syria p. 88 l. 20. for willet r. villalpand, p. 92. l. 19 put out Dialects.