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; the Aunts are a people not Prov. 30. 25. 26. 27. 28 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; and Nahum compareth the Merchants Nahum 3. 16. 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, Give, give; This sort of people are Prov. 30. 15. governed by instinct only; the Locusts have no King, yet they go out in bands; the Ant hath no guide, overseer, or ruler, yet she provideth Prov. 6. 7. 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, as the Prophet Esay calleth him the Esay 28. 26 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, than in highest Psal. 84. 10. 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, who taught the Senators of Psal. 104. 22. Egypt; if he would learn policy, let him look to the government of salomon's Court and his 2 King. 4. house; if he would learn to be a good warrior, let him see what order the Lord hath placed in the Camp of the jews; and if he Numb. ●0 10. 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 Psal. 17. people of this world, they care not to be Denisions in the society of God's people, and they content themselves with the portion of this world, and say, Bonum est hic esse; but this is a freedom which is bought at a higher rate, it cost the chief Captain a great sum of Act. 22 28. money▪ to be made a freeman in Rome; 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, as Felix Act. 24. 25. did, and put off their conversion to another Act 26. 28. time, and some of them are like Agrippa, who almost are persuaded to be Christians; but Act. 13. 7. few like Sergius Paulus, 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 Hosea 14 7. the wine of Lebanon, when she is gone, 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 Psal. 2. 8. uttermost parts of the earth for a possession to his Son; 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. 1 CHAPTER I. That Kingly Government is best. Page 4. CAP. II. An explication of jothams' Parable. 7 CAP. III. Why God was angry with them for choosing a King. 12 CAP. FOUR What Samuel meant by mishpat hammelech. 14 CAP. V A difference betwixt the election of Saul, and the election of David. 16 CAP. VI Of the anointing of their Kings; and whether the Kings and Priests were anointed with the same oil, or not. 18 CAP. VII. How the Kings of judah and Israel broke the commandment in multiplying wives. 22 CAP. VIII. A comparison betwixt salomon's Kingdom and Christ's. 27 CAP. IX. Whether Rahab was a betrayer of the City of jericho. 34 CAP. X. Whether the Kingdom of judah or Israel were the best Government. 38 CAP. XI. Whether the jews might choose Herod for their King. 44 CAP. XII. Whether Ishboseth was a rebel in affecting the Kingdom, or not. 47 CAP. XIII. Whether it was lawful for the jews to pay tribute to Caesar, or not. 49 CAP. XIIII. Whether Naboth might have justly denied to sell his vineyard to Ahab, or not. 52 CAP. XV. Whether the jews should be tolerated in a Christian Commonwealth. 57 CAP. XVI. Of the Synedrion of the jews. 61 CAP. XVII. Whether a judge is bound to give sentence according to things proved and alleged, or according to his own private knowledge. 66 CAP. XVIII. An partus sequitur ventrem. 70 CAP. XIX. An error personae irritat contractum. 72 CAP. XX. That a judge may give out sentence by the information of the false witnesses, and yet be free. 75 CAP. XXI. Of one who killed in sudden passion. 77 CAP. XXII. Whether they might take the sons of the Prophet's widow for debt, or not. 80 CAP. XXIII. Whether a man may sell his son for debt or not. 83 CAP. XXIIII. Of their diverse sorts of Rulers and Commanders. 86 CAP. XXV. Of the civil counting of their times, and first of their hour. 88 Of the hours on Ahaz Dial. 89 CAP. XXVI. Of their day. 95 How they reckoned the days of the week. 98 CAP. XXVII. Of their months. 100 CAP. XXVIII. Of their year. 106 CAP. XXIX. Of their numbering and manner of counting. 108 CAP. XXX. Of their civil contracts and manner of writing them. 112 CAP. XXXI. What things the Goel was bound to do to his kinsman, and what things were done to him by his brethren. 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. 119 CAP. XXXIII. Of their marriages. 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. 130 CAP. XXXV. Of their Prisons and places of punishment. 133 CAP. XXXVI. Of their whipping. 138 CAP. XXXVII. Whether an Israelite that had lain with a bondmaid that was betrothed, was whipped or not. 141 CAP. XXXVIII. Of the Law of Retaliation. 143 CAP. XXXIX. That theft among the jews was not capital. 145 CAP. XL. Of their proceeding in judgement before they executed the malefactor. 148 CAP. XLI. Of their capital punishments. 151 CAP. XLII. They gave wine to those who were going to be excecuted. 154 CAP. XLIII. Of their wars. 156 CAP. XLIIII. Of their burials. 169 Of the jews Economics. 177 Of the manner how they sat at Table. 181 Of their Feasts. 182 Of the place where the Romans used to make their Feasts. 185 Of their manner of drinking. 188 Of their apparel. 189 Of the diverse stuffs whereof their clothes were made 190 Of their Husbandry. 191 Of the manner how they threshed their corn. 192 A comparison taken from ripe figs. 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. 195 How the wicked may be enlightened by the preaching of the Gospel, and yet become worse after they be illuminated. 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 42 22 84 44 33 85 49 19 158 Exodus. Cap. Ve. Pag. 9 31 192 11 5 47 14 13 204 12 29 95 22 27 81 31 14 153 32 7 17 Leviticus. Cap. Ve. Pag. 20 6 153 25 23 54 27 1 3 Numbers. Cap. Ve. Pag. 8 17 95 10 31 2 11 19 100 12 15 158 14 33 62 Deuteron. Cap. Ve. Pag. 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. Cap. Ve. Pag. 9 7 37 10 14 94 11 16 24 19 37 23 2 86 24 30 175 judges. Cap. Ve. Pag. 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. Cap. Ve. Pag. 1 17 170 2 14 180 4 11 127 1 Sam. Cap. Ve. Pag. 2 13 14 10 25 15 16 7 17 13 9 17 7 123 25 11 199 31 13 173 2 Sam. Cap. Ve. Pag. 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. Cap. Ve. Pag. 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. Cap. Ve. Pag. 3 7 49 9 1 19 15 19 33 21 20 ibid. 1 Chron. Cap. Ve. Pag. 21 10 17 22 14 23 27 1 101 29 3 22 23 13 2 Chron. Cap. Ve. Pag. 2 17 15 11 17 32 32 27 23 Ezra. Cap. Ve. Pag. 2 5 84 Nehem. Cap. Ve. Pag. 7 65 21 Esther. Cap. Ve. Pag. 2 5 86 job. Cap. Ve. Pag. 2 10 6 10 4 18 24 3 82 Psal. Cap. Ve. Pag. 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. Cap. Ve. Pag. 6 6 88 13 111 31 146 20 5 30 23 10 118 3 8 105 16 9 Eccles. Cap. Ve. Pag. 2 28 26 4 12 1 9 8 9 10 2 108 16 177 Cant. Cap. Ve. Pag. 3 4 126 7 31 11 125 4 6 29 8 6 25 8 60 Esay. Cap. Ve. Pag. 2 7 25 3 7 10 8 2 76 10 27 22 2● 7 158 30 24 191 40 12 108 50 7 48 53 9 174 jerem. Cap. Ve. Pag. 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. Cap. Ve. Pag. 2 11 11 4 12 11 Ezek. Cap. Ve. Pag. 1 1 103 15 2 9 16 24 34 18 16 82 Daniel. Cap. Ve. Pag. 1 12 179 2 31 103 9 25 96 Hosea. Cap. Ve. Pag. 2 3 124 9 10 193 10 11 192 13 11 5 Amos. Cap. Ve. Pag. 2 8 154 Obadiah. Cap. Ve. Pag. 7 185 18 167 jonah. Cap. Ve. Pag. 2 5 136 Micah. Cap. Ve. Pag. 5 2 87 6 16 16 7 1 149 Nahum. Cap. Ve. Pag. 3 12 193 Zacha. Cap. Ve. Pag. 7 1 107 9 9 17 12 12 170 Malac. Cap. Ve. Pag. 2 8 86 4 4 1 Matth. Cap. Ve. Pag. 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. Cap. Ve. Pag. 11 13 193 14 15 186 56 68 15 23 155 Luke. Cap. Ve. Pag. 2 51 30 10 1 63 14 8 182 19 22 48 22 30 30 23 4 150 25 154 john. Cap. Ve. Pag. 3 29 126 5 31 89 8 49 30 9 31 22 13 3 78 16 19 195 Act. Cap. Ve. Pag. 1 10 113 35 136 4 19 70 12 10 134 13 35 88 21 4 177 Rom. Cap. Ve. Pag. 3 2 60 8 14 30 13 13 178 14 13 67 1 Cor. Cap. Ve. Pag. 5 11 73 12 63 10 31 184 2 Cor. Cap. Ve. Pag. 5 17 107 11 24 139 13 1 76 Ephes. Cap. Ve. Pag. 4 8 168 9 176 Philip. Cap. Ve. Pag. 2 6 30 3 5 41 Coloss. Cap. Ve. Pag. 2 3 31 1 Tim. Cap. Ve. Pag. 2 1 35 5 6 81 2 Tim. Cap. Ve. Pag. 2 4 167 Heb. Cap. Ve. Pag. 4 13 32 1 Pet. Cap. Ve. Pag. 1 4 126 9 21 2 5 25 2 Pet. Cap. Ve. Pag. 1 19 97 1 john. Cap. Ve. Pag. 1 1 76 Revel. Cap. Ve. Pag. 7 4 149 9 190 12 1 105 17 14 3 A Table of the Hebrew words expounded in this Book. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrativum 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 180 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 169 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 ¶ A Table of the Greek words expounded in this Book. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12● B 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58 M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186 N 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 Y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184 X 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 An Alphabetical Table of the chief matters and principal distinctions contained in this Book. A A Donijah 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 war like 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 doubted, 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 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 d●movebitur in et●rn●m 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 is Cornhill, near the Royal Exchange. 1632. 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. The first God gave his Moral, judicial, and Ceremonial Law to his people as a threefold Cord. 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 The judicial Law what. Moral Law. A Determination is either juris divini or Humani; these Determinations in Moses judicial Laws are divini Determinatio juris divini. juris humani. juris; 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. When Simile. 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. Humane Laws they command, they forbidden, and A comparison betwixt Humane Laws and Moses judicial Laws. 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, and here Moses speaketh to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignea lex. 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, Humane Laws give way and permit something Why Moses judicial Laws permit many things. 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 inflicted by humane laws The punishments of the judicial Law alterable. 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 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 1. 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. First, there must be a power to exercise government; Five things in 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. That there should be a power and order in Government, What things essential and what accidental 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. Of these two sorts of Government Monarchical is Monarchical the best Government. the best. Levi been Gerson upon the 1 Sam. 8. holdeth that Aristocratical Their reasons who hold Aristocratical Government to be the best. 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 Hos●a, 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. But the jews distinguish not well here betwixt We must distinguish betwixt the parts of a King's person, and the faults of the Office. 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. appointed the order King's have been the Instruments of much good. 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, Reason's proving Monarchical government to be the best. it is proved thus. Kingly or Monarchical Government resembleth God's government most, Reason 1 which is Monarchical; so it resembleth Christ's government most in the Church. Kingly government is the fittest government to repress Reason 2 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. There was no Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeres interdicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereditare, vel possidens regnum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possi●ere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regnum. 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. It is objected, if Government be hereditary, than Object. wicked Cambyses will succeed to good Cyrus. So in Kingly government, good Hezekiah succeeded Answ. to Idolatrous Ahaz, and if we receive good at the hands of God, why should we not receive evil also, job 2. 10? Thirdly, they allege josephus' testimony, Object. 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, speaking of the Commonwealth Lactantius lib. 17 c▪ 15. 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. When the jews wished that Pompey Answ. 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, and telleth them what King he would God was minded to give the jews a King. 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, let us be thankful to God Conclusion. 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, &c THe Holy Ghost teacheth us in the Scriptures by Similitudes, God teaches us by Similitudes, Parables, and Apologues. Parables, and Apologues; and as a cunning Painter, the more vive that his Colours are drawn in the portraiture to express the image, we commend Simile. 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. But there are two Apologues brought in in the Two Apologues only found in the Scriptures. 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. jotham bringeth in here the trees anointing a King, All the trees refuse the Government. and they make choice of three most excellent trees; the Olive, the Fig, and the Vine-tree, and they all refused, and then they make choice of the Bramble. The The trees described by their properties. 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 lea●e my fatness, wherewith by me they honour God & man; in the Hebrew it is Hehhadalti, as if it should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex hiphil & hophal compositum, sensus est, vestris●e verbis persuasa ita missam facere pinguedinem m●am, juxta hiphil, & ●a ipsa quoque priver & deficiar juxta hophal, nihilque amplius h●b●●m in me commendabile. The trees serve for a natural, civil, and religious use. will ye persuade me with your fair words to l●aue 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; the Vine is Their use in natural things. uvifera, the Olive is baccifera, 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 ol●o: it is fit for the anointing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ungebat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui unctus fuit, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo. 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 unguentum militare. conv●vale. funebre. Fig, for by me they honour man, judg. 9 9 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 midst 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. Now let us consider them in their spiritual uses, as The spiritual use of these trees. 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. The Olive, the Vine, and the Fig tree, fitly represent These trees fitly represent a good King. 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. The seventy translateth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligator vulnerum; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. When these trees which were excellent for their fruit Three refused the Government, Deborah, Gideon, and jephthe. 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 Bramble hath no shadow to shadow the The many evils which the Bramble brought with it. 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, a good King is much to be Conclusion. 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 the 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. KIngly Government being the best Government, God was not angry simply with the jews for choosing of a King, but because they prevented the time. 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, that he gave them three things in commandment Three things given in commandment to the jews when they entered into Canaan. 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 Answ. Government, but when the judges commanded and ruled them, they had not such an absolute Government The judges had not such absolute government over the people as the Kings had. 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. When the judges God's power did more appear when the judges ruled, but his goodness and mercy appeared more when the Kings ruled. 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, happy is that Kingdom Conclusion. 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, it is lawful for the King to do it, and therefore he interpreteth Mishpat Melech 1 Sam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regis. 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. Maymone expoundeth the words in this wise, he shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex, chaldaicè. take your Beasts at the King's price, and your Olives and your Vines for to maintain his servants in the Rambamfilius Maymone. Wars; and he saith in necessitate omnia pertinent ad jus regis, sed extra necessitatem non pertinent: But this is not the meaning of the place. The Lord is describing here to them, that King which Samuel describeth a tyrant, and not what a King may lawfully do. 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. the word Mishpat is taken in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regni. 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 Reason's proving that he was not a lawful King, who is described here. these things to his Subjects by lawful authority, the reasons are these. First, God gave them this King in his anger, and took Reason 1 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. Secondly, He will take your [Cerem] not only your Reason 2 Vines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also your Vineyards, as Ahab took Naboths Vineyard; whereas David bought from Arauna the jebusite the ground to build the Temple on. Thirdly, He will take their tithes; either he will take Reason 3 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. Fourthly, He will make your young men slaves, Reason 4 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 Lord, Luk. 22. In what Kings Quest. were these punishments accomplished? The jews hold that they were not all accomplished in one King, Answ. 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. The Conclusion of this is, a good King seeketh not Conclusion. theirs but them, therefore good subjects should answer as an Echo, We and ours are thine; and the good King or Nadibb will answer, I and mine shall be ever for you my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps, à manificentia at liberalitate sic dictus. 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. Secondly, Saul was chosen by lot, but David more Saul was chosen by lot, David immediately. 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 Mihi est datirus commodi, id est, in commodum meum. 9 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. Giving him How the Lord calleth David his servant. 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, for thy people Why God called the Israelites Moses 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; I made not choice of God chose not David for his stature. 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. a man judgeth Conclusion. according to his eyes, but the Lord looketh to the heart; the Carntos hab●re oc●los quid. Lord hath not eyes of flesh, 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. ALthough the anointing of the Kings and Priests How the anointing of the Kings and Priests pertaineth to the judicial Law. 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 were anointed at the first, both the All the Priests at the first were anointed. 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. The Priest when he was anointed, first, he was anointed How the Priest 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, but the King's son was What Kings were anointed. 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, because Maymone in his Treatise of the Implements of the Sanctuary, cap. 1. sect. 4. 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 Quest. the same Oil or not? There were four Kings anointed at the first with common Oil, called the Oil of Balsam; but not with holy Oil. First, Saul was anointed with this common Four Kings anointed both with common oil, and with the holy cyle. 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 Becanus de jure regio. Priest were not anointed with the same Oil, 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. Although the King and the Priest were both anointed Answ. 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; R: judah answereth, Why the high Priest might not mourn for the dead. 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, that it was not Why David mourned for Absalon and Abner. 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. First, the Oil wherewith the Kings were anointed, Reason 1 is called the holy Oil: with mine holy Oil have I anointed him, Psal. 89. 27. Secondly, these are the two Olive branches that stood Reason 2 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. But there was none of this sort of Oil in the second Object. 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, 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. 45. 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, but he was not a King, Priest, and Prophet, as Christ was. None anointed King, Priest, and Prophet, but jesus Christ. 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 Quest. called Mesichim, or Christ's, whether is this Christ's proper name, or is it an appellative name? It is but his appellative name, and jesus is his proper Answ. 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, Esay 10. I will take away the yoke for the Oils Christ called the oil. sake, that is, for the anointeds sake jesus Christ. The Pope claimeth to be above Kings in his anointing, Conclusion. 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. ITis lawful for Kings to multiply riches by lawful means; first, of their own proper inheritance, How the Kings of juda and Israel might multiply riches. 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, and he got his riches three How David came by his riches. 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. Now behold [Begnaneij] in my poverty or affliction, I have prepared for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in afflictione mea. 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. So Solomon Solomon how he came by his riches. 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. Secondly, he forbade them to multiply horses, lest Why God forbade them to multiply. 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, [Tegnakker Susehen] subner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subnervahis equos. equos, thou shalt not kill them, but cut the mast●rsinew, and make them unfit for any service and war hereafter, that they might do no service against the people of God afterwards: they might take Camels joshua why commanded to hough the horses. and Asses in the Battle, Numb. 31. 11. and such bcasts 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, because he kept them for the defence of the Country; but the Law forbiddeth When horses and silver may be multiplied. 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. And Darius had as many wives as there are days in the Iusti●i. lib. 12. year; but Solomon exceeded them all in the number of his wives. The number of salomon's Wives and Concubines are The reconciliation of these two places King. 11 3. and Cant. 6. 8. concerning salomon's Wives. reckoned diversely, 1 King. 11. 3. 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, yet he had sixty of them who were Sixty Queens which were in favour with him. 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. This Law that the King should not multiply wives, The jews restraint of multiplying 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. then 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 ●xores 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, it is not Multiplying of horses not altogether against the Law. 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; Solomon Kingdom compared to the Moon. for as the Moon borroweth her light from the Sun, so he beggeth of the Lord, that he would give light to Simile. 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. Plinius de Gemmis. There is a stone in Arabia called Selenites, which groweth with the Moon, Simile. 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, and fourteen to the wane; so from Abraham Salomons kingdom like the Moon in waxing and waning. 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, and twelve Lions stood there, six The difference betwixt salomon's throne of Ivory and the brazen scaffold. 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, 2 Chro. 6. 13. and it was called [Cijor] but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suggestus. throne was called Cisse, and it stood in Domo Libani, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thronu●. 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. thy neck is like a Allusion. Tower of Ivory. There were six Lions upon the one side as he went What the Lions signified on every side of the Throne. up to his throne, and six upon the other, 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 p●ices, ten were given to jeroboam, and two only left to Rehoboam salomon's son, 1 King. 11. And the jews write, that as he ascended upon every The admonitions which they gave the King when he ascended to his Throne. In Zonorenna P. Shophat. 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 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him [lo tizbahh shor] ne mactato 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 graduum, 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, ye shall sit upon twelve thrones, judging Allusion. the twelve tribes, Luk. 22. 30. Now let us compare Solomon with Christ; A comparison betwixt Solomon and 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, Solomon Christ and Solomon compared in piety. 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 Christ and Solomon compared in wisdom. for his wisdom had a large heart, like the sand of the sea: 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. Solomon being such a vive type of Christ, Quest. whether Arguments proving salomon's repentance. might he have been thought to have been a reprobate or not? He cannot be thought to be a reprobate; for first, Answ. He was the Penman of the Holy Ghost, & they were Reason 1 holy men, Luk. 1. 70. As he spoke by his holy Prophets. The Lord heard salomon's prayer, and accepted of his Reason 2 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 See Pro. 15. 8. know that God heareth not sinners, that is, Impenitent sinners. Thirdly, He is set down as an example of Imitation, Reason 3 2 Chro. 11. 17. Rehoboam in the first three years of his Reign followed the footsteps of David and Solomon; hence it followeth, that Solomon being set down as an example Solomon set down as an example of good. of Imitation for good, that he died a penitent and reconciled to God; and as the evil beginnings of Manasseh, 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 Rules to be observed concerning examples. examples, these Rules are to be observed. 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. The Conclusion of this is; Salomons Kingdom flourished Conclusion. 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. IT may be said against Rahab, first that she was an Things objected against Rahab for receiving the Spies. 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, that the knowledge Object. 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, neither Answ. doth the Law of God take away the Law of nature, but Grace takes not away the bonds of nature. 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, for Rahab was free of treason. 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 be reputed Heber made a covenant with the Canaanites and with the Israelites. a betrayer of the City for that. 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; here her wisdom teacheth her what to do, jael had a civil league with the Canaanites, but a civil and spiritual league with the Israelites. 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. There were three sorts of the Nations, with some Three sorts of strangers with whom the Israelites had to do. 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. Rahab was saved, although she was a Canaanitish and How the law of the destroying of the seven Nations is to be understood. 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, whom the children of Israel also were not able utterly The Canaanites were bondslaves to Solomon. 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; and if it had been simply joshua might make a league of peace with the Canaanites, but not of mutual friendship. 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 was a type of Christ; as joshua sent messengers joshua a type of Christ. 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; and as Rahab held Rahab a type of the Church. 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, than the The Kings of Israel proceeded by way of justice formally. 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 The Kings of judah proceeded by absolute authority. authority, as may appear in some of them, 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, he seemeth to What things objected to David. have broken his oath, swearing that nothing should befall Shimei, and yet he biddeth his son Solomon put him to death; thou art a wiseman, and knowest what thou joabs' worthy deeds reckoned up. joab was David's kinsman. 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. And he dedicated many of the He gave many things to the house of the Lord. 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. he did repress the sedition of Sheba, Repressed the sedition of Sheba. even when David would have put him from his place, and put Amasa in his stead, 2 Sam. 20. 4. It was he that forbade the King to number the people, 2 Sam. 24. Dissuaded David to number the people. 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; It was he that was most Reconciled Absalon to his father. skilful in the wars; It was he that fought against the Syrians, and the Amorites, and all the enemies of the Subdued many wicked Nations. 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, caused him to be put to death unworthily. And as for Solomon, he seemeth most unjustly to have What things objected to Solomon. 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; for Titus a Heathen Suctonius lib. 9 Prince was more merciful to his brother, for when his Heathen Kings loving to their brethren. 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. But if we shall consider that the Kings of judah, especially David and Solomon Prophets. David and Solomon being directed by the spirit of God immediately, had a better warrant to proceed by their sole authority, than the Kings of Israel had, we David in killing the Amalekite sinned not. shall be of another mind: and where it is objected, that David killed the Amal●kite only upon his own confession; the confession out of ones own mouth, if When one may be condemned upon his own confession. 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. The second thing objected to David, is the breaking David broke not his oath in causing Shimei to be killed. 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 p●t 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, but yet Simile. not pulled out of the water to be dressed by the Cooks. But Solomon layeth to his charge that sin which was Object. forgiven him, 1 King. 2. 42. thou knowest what thou didst to my Father David. Both David and Solomon pardoned this sin but Answ. 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. But it may seem too great a punishment for so small Object. a fault, going but out to seek his fugitive servant. He was guilty of treason, Answ. in setting light by the King's commandment, Shimei how guilty of treason. and he bound himself by an oath, if he did transgress. As for the kill of joab, all the commendations set David sinned not in causing Solomon to kill joab. 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; his skill in military joabs' vices. 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 He would have Adonijah to be King. him; 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, which he thought He delighted to see men kill others. to have been but a sport, 2 Sam. 2. 14. And look to his cruel murdering of Abner and Amasa, he shed the He killed Abner and Amasa. 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, contrary to the King's He killed Absalon. commandment. Wherefore Solomon being a Prince of peace, would not have his servants turbulent like joab; Why Solomon killed Adonijah, joab, and Shimei. 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. Now for salomon's killing of Adonijah, we must not Solomon sinned not in killing Adonijah. judge rashly of Solomon, who had many excellent virtues in him; the great virtues which were in him, meekness, verity, fortitude, and justice, were the four Four chief virtues found in Solomon. Horses, as it were, which drew his Chariot, Psal. 45. First, his meekness, he was the Prince of peace, and Salomons meekness in sparing Adonijah. therefore he pardoned. Adonijah, regnum auspicandum 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, a Salomon● verity in keeping his promise to Adonijah. hair of thy head shall not fall to the ground. Thirdly, his justice when he failed again, justly he caused to put Salomons fortitude and justice. 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, for How Adonijah was guilty of treason. 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, the Kingdom of Conclusion. 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, for Ben her, and Ben gerah, that is, filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius Proselyti et Proselytae. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Proselytes that were converted from Gentilism Two sorts of Proselytes. to judaisme, were of two sorts; if they were newly converted, they were called Gerim, which the seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; if they had dwelled long amongst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extraneus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabita●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquilinus. 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 Pa●●nts, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentilis fundamentalis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judigenae. called [Goi gnikkere] Gentiles fundamentales, that is, Gentiles who embraced the grounds o● Religion, and these became [Ezrahhim] Indigenae. These Proselytes although they were converted, yet When the Proselytes might enter into the Congregation. 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 Edomites and Egyptians distinguished from other strangers. from other strangers, Deut. 23. 7. 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, why the jews might choose The reasons why Herod might be King. 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, and The name [jew] taken strictly or largely. 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, as The name (Gentile) taken strictly or largely. 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. But josephus calleth Herod but a private man, Object. there Lib. 14 cap. 11. etc. 17 fore 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. The reason why he was called a private man was this, Answ. because he was not descended of the Priests; Why Herod was called a private man. 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, were called [Gnim haaretz] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus terrae. 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. We may conclude this point then, that the jews Conclusion. 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, that he was no Rebel in Their reasons who hold that Ishbosheth sinned not in taking the Kingdom. 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, and an impotent Answ. 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, and he was in bonafide: and moreover, Ans. David calleth him a righteous person, 2 Sam. 4. 9 therefore it may seem that he did not usurp or affect the Kingdom wrongfully. Now let us compare Ishbosheths affecting of the Kingdom, Ishbosheth compared with jeroboam in affecting 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. Ishbosheth notwithstanding of all that is said for him Reply. cannot be excused; he was his father's eldest son, but the Kingdom goeth not always by succession, it pleaseth Ishbosheth cannot be excused for affecting the Kingdom. 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, that Saul should not Saul could not be ignorant that David should be King. 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; we must distinguish inter justitiam justitia causae. personae. 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; He that affecteth God's Conclusion. 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 The jews a people prone to rebellion. rebellion and mutiny, propounded this question to Christ, Is it lawful for us to pay tribute to Caesar or not? As if they should say, we have always been a The speech of the jews in defence of their liberty. 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 Herodians The pharisees with the Herodians sought to entrap Christ. 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 th● 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 saith, Why tempt ye me? show me a penny, and he asked them, whose Image and superscription is upon the penny? they say Caesar; 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 transeunt is, 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, for it had Caesar's Image This tribu●e which Caesar ●xact●● wa● not the h●●●e sh●●el● which was du● to the Lord. 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, yet he paid Christ paid this tribute. 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 Denarius what. 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 C●sar was more mild to the jews than Pharaoh or Rehoboam. who kept them in peace, 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, Circumcision, and their Synedria, their Synagogues, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and He permitted them to use their liberties. 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 may defend themselves and stand for their liberty, Men should not repine after they are become subject. 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 opo●tuit; nam servitutis periculum facere, derum est; & ne id subeatur, honesta certatio est, at qui semel subactus, despicit; non libertatis amans d●cendus est, sed servus contumax; that is, it is out 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; give unto God that which Conclusion. is Gods, and to Caesar that which is Caesar, 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, Levit. 25. 23. the Land shall not The Israelites might not sell their land simply. 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. But it may be said jere. 32. 9 I bought the field of Hanameel Object. my Uncle's son that was in Anathoth, and I weighed him the money for it, even seventeen shekels of silver. By the little price which jeremiah gave for this field Answ. in Anathoth (being but seventeen shekels) it may be gathered that this was not a simple alienation of the ground, Hanam●el 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, that David bought the inheritance Answ. 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 Object. a walled City, and the Gardens or Orchards belonging What houses or land the jews might sell. unto it; but they might not sell their grounds and Vineyards, 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, that the chief Priests took the thirty Object. 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, but a place Answ. 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 jesephs' 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, how Object. 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. The Kings might have Orchards and Gardens proper Answ. 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 was this, they might not sell their grounds, The reason why they might sell their houses within the walled Cities. that their possessions might be kept still distinct; but because many came to dwell in the walled Cities, and the houses were not so distinguished as the grounds and Vineyards, therefore they might sell them: this was also done in favour of the Proselytes, that they might have a dwelling amongst the people of God▪ The conclusion of this is; as the Israelites when they Conclusion. 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, and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●stavit. they would welcome a Christian, they say welcome Shed, that is, Devil, hinking that the common people The jews detest Christians. 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. Secondly, they expect Elias Tishbites to be the forerunner The jews expect Elias to come. 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. Then they deny the two natures of Christ, for they The jews deny the two natures of Christ. 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; he was anointed The jews set themselues against the offices of Christ. 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? But we must put a difference betwixt these miscreants What jews may be suffered in a Commonwealth, and who not. 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: First, we should pity them for The reasons that should move us to pity the jews. 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. First, that they submit themselves to the positive Caveat 1 Laws of the Country wherein they live. Secondly, that they rail not against Christ, and be Caveat 2 not offensive to the Christians. Thirdly, that they be not suffered to marry with the Caveat 3 Christians to seduce them. Fourthly, that they be not permitted to exhaust Christians Caveat 4 with their usury. Fiftly, that they be not admitted to any public Caveat 5 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, and Domus judicum The difference betwixt Domus judiciorum and Domus judicum. differunt: Domus judiciorum is the house where the Counsellors met, and Domus judicum according to the Syriack and Chaldy phrase, signifieth the judges themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus judicum. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus judicij. 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. The great Synedrion sat in jerusalem only, and Christ Allusion. Vide Guileli Schickardum de jure regio, & Ludovie: de Dieu. alludeth to this, Mat. 23. 37. A Prophet might not die out of jerusalem. So, O jerusalem, jerusalem, which killest the Prophets, Mat. 23. 37. The great Synedrion judged only of a Prophet. But Gabinius the Proconsul of Syria, divided this great The great Synedrion divided into five parts. 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; by their Synagogues he What meant by Synagogues and Counsels. 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 Rotundatio numeri quid? full, 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; and if I shall choose but five out of every Tribe, than there will be ten wanting; and if I shall The uncertain conjecture of Sol: jarchi concerning their Election of the seventy. 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, he wrote [Zaken] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex. senex; and upon the two that remained, he wrote [Hhelek] pars. Now when the Tribes drew their Lots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pars. 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; the first Two Precedents in the Council. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps. chosen in respect of his power, dignity, and wisdom, and he was called [Nashi] princeps, and [Rosh hajeshibhah] Pater consessus, and he it was (as the jews say) that succeeded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consessus. Moses, who was the principal and the chief The order how they sat in judgement. 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▪ the rest sat according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consisterij. 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; the great judicatory sat every The time when they sat in these judicatories. 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. The matters which they judged in this judicatory, What matters were judged in the great Synedrion. 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. Bellarmine the jesuite to prove the Pope Object. to be above secular judges, Bellarmine's argument 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, but Answ. 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, they might not judge of a When they might judge of capital crimes in the lesser judicatory. 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 The difference betwixt the seventy which Moses chose, and the seventy which were chosen at the direction of jethro. of the Lord, Num. 11. 25. 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; so came the spirit of Moses upon The spirit of Moses was not diminished when it was put upon the seventy. 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 meckest 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. Whether had the seventy this gift of Prophecy continually Object. or not? They prophesied for a day, but no more; therefore Answ. 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. The conclusion of this is, the Lord did sit here in the Conclusion. 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. Sundry do hold, that a judge must not judge contrary The opinion of some concerning the proceeding of a judge secundum allegata & probata. 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; for reason it Why a judge must proceed according to things proved. self 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, this is both against the law of nature, Object. and against the law written, to kill an innocent man. To kill an innocent man accidentally, and besides his Answ. 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 incked 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. But if he do so, shall he not be guilty, as Pilate was Object. in condemning Christ? Pilate was an unjust judge, because he pronounced Answ. false sentence against Christ who was innocent, and this How Pilate sinned in giving sentence against Christ. might have been known juridicè, because they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their testimonies agreed not, as the Evangelist Mark saith, Chap. 14. 59 If a woman were proved to be the wife of Titius, Object. 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, 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. If a judge should hear two men disputing, and one Object. 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 Answ. the law, he maketh not a lie, as when he saith, such a A Jud●e when he girth out sentence upon 〈…〉 person, he 〈◊〉 not al●●. proposition is true, when it is false; and in matters ●●vine, he is not a judge as he is in the civil Court. But if a judge should be urged in his conscience, posed, is this an innocent man or not? Object. if he should answer and say, he is nor, 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, and the The sentence of the judge is the sentence of public authority. 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 Scientia speculativa. Scientia practica. and practic knowledge; 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; this Object. man is innocent; therefore he should not be condemned. This man is innocent in judicio speculativo, Answ. but not injudicio practico; A man innocent inspeculative judgement and yet guilty in practical judgement. but turn it this way, he that is guilty injudicio 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 Quest. man, whom he knoweth to be unjustly condemned? He is not the Interpreter of the Law; for that is the Answ. part of the judge, but he is only to execute the sentence Whether the Executioner be bound to execute one that is condemned being innocent. 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. But what if a judge doubt in his conscience, in such a Quest. case what is he to do? Here he is not to give out sentence, for that which is Answ. not of faith is sin, Rom. 14. 23. That is, whatsoever he doth against his conscience. The conclusion of this is, seeing the sentence of Conclusion. 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. First, if both the Parents were Heathen, the Lord secluded The children of Heathen Parents were not admitted to the Covenant, until they became Proselytes. 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. Marry called herself the Lord's Christ as man was a servant. handmaid. Luk. 1. 28. therefore Christ as man borne of Marie the handmaid, was a servant. But ye will say, that things take their denomination Object. 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, but it is not so in marriage; Answ. this is rather like that which is spoken in the In Physical mixtures, things take their denomination from the better part. 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, they cause only to H. Melahh. 8. 9 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. The conclusion of this is: Conclusion. Here we may see the excellency Difference betwixt the judicial Law and the Covenant of grace. 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. I●●he error of the person make the contract null, Object. 〈◊〉 shall we think of Isaac's blessing, who blessed ja 〈…〉 in stead of Esau? and yet the blessing was effectual, 〈◊〉 what shall we think of Ioshua's Covenant made 〈…〉 e 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, for jacobs' marriage with Leah in stead of Rachel, Answ. 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, in Of Isaac's blessing jacob in stead of Esau. 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. So in the Covenant I●shua's Covenant with the Gibeonites. 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: the Lord forbiddeth a brother to eat with a railer, a drunkard, or an extortioner. Simile. 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, than the contract is nullified; as if a man When the error of the person maketh the contract of no effect. should ignorantly buy a free man for a slave, here the free man should be released, & error personae irritat contractum. But ye will say, in all contracts God hath an hand, Object. and he is never deceived, therefore no such contract should be dissolved, where there is error personae. In the blessing betwixt Isaac and jacob; and the contract Answ. betwixt joshua and the Gibeonites, God had set down his revealed will, what he was minded to do in both of these; and therefore neither the error of Isaac, God had revealed his will in the blessing of jacob, and the sparing of the Gibeonites. 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 chief part in judgement dependeth upon the witnesses. the witnesses, and if they testify an untruth, they make a wrong sentence to proceed out of the mouth of a just judge: David here giveth out sentence against the Amalekit● 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, Palamedes was killed there amongst the rest; and when the Greeks' had Simile. 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. If a judge call two or three witnesses, that is the first A judge must not proceed without witness. 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 Indicatories 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. Secondly, The judge must call faithful witnesses; A judge is to make choice of 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. Thirdly, He must call witnesses who have both They must be eye-witnesses. 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, when a man taketh a thing to be a Object. 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 Answ. mind and the tongue, 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 Difference betwixt things done in passion, and deliberately. we do in sudden passion, 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. Again, there is a difference betwixt violentum, coactum, Violentum. Coactum. Non spontanetum. Voluntarium. 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 invitè. 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, and we Spontè. Invitè. Non invitè. 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; as when Mutius Scaevola killed another in Simile. 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, an antecedent Concupiscentia Antecedens. Consequens. 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, we must make a difference betwixt these Agere Ex ira. Iratus. 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, there is a difference betwixt eligere and praeeligere; Eligere. Praeeligere. eligere is to follow sense and appetite, but praeeligere is to follow reason: When a man killeth in sudden passion, it is electio non praeelectio: This sin of Anger followeth the complexion of the body. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidua ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vacua. ab [Alum] silere, 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. Ye will say, this was a just debt, and therefore ought Object. to be paid. See what Esay answereth, Chap. 58. 6. Is not this the Answ. 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. job. 22. 6. Thou hast taken a pledge from thy brother: Hhobhel, signifieth both pignus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pignus. Funis. 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 with held not the pledge from the poor. In the Original it is [Hhabhol lo hhabhal] Pignorando non pignoravit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pignorando non Pignoravit. 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. Of all sorts of oppression this Conclusion. 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, but simply, he might sell her at any time. And the Lord alludeth to this form, Esay Allusion. 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 Object. Quia nullam admittunt aestimationem, as blood, chastity, liberty, and such like. This was not properly a sale, but only an interchange Answ. of his liberty for his father's redemption. Non est conditio absoluta, sed quasi sub pacto, tenetur enim emptor filium D. ll. 2. Cap. de Patribus qui filios distraxerunt. 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 ●●store 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. THe people of the jews were divided into twelve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virg●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trib●●. 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, Ezek. 4. And once haleuj, Mal. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrative. cum [he] demonstrativo, to signify that levi is not put here for a proper name. Those who ruled the twelve Tribes were diverse, I●shua 23. 2. joshua called for all Israel, for their Elders, for their heads, for their judges and for their officers. For the Elders, these are called zekenim, and the seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniores. 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; This word [rosh] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capita, Prinpes. 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 [Sh●phetim] the judges, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I●dices. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capita Familiarum. mishpahhim] or Patriarchae, 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. THe Greeks' derive the hour from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, terminare, Of their times. 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. This was the evening time when women came out to Septuaginta dix●r●nt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Din●er and Supper described by drawing of water. 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. There are five grounds upon which a dial must be Five sorts of Dial's. 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 unto the midday, upon the East side, and from the midday till the Sun set upon the West side. Fourthly horizontal, 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. This Dial of Ahaz could not be made upon an equinoctial Upon what ground Ahaz Dial was made. 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. In this Dial we have to consider these points; First, What things are to be considered in this dial. 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, or did the Sun stand still, and the shadow go back upon Quest. 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, the miracle had not been so great, for when the Sun Answ. 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 ●ase 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. What confirmation of his faith had this been, if the Quest. Sun had gone forward ten degrees, that had been but the ordinary course of it? If it had gone forward ten degrees in an instant, that Answ. 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. If the Sun went back only, and not the shadow, Object. 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. The heathen in their writings might have made mention Answ. 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 Quest. went back in Hezekias' days, or when the Sun stood still in Ioshua's days? If ye will respect them to whom this miracle was Answ. wrought in Ioshua's days, it was a greater miracle; it Whether this miracle or that in I●sh●a's days was greatest? 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 & ●na 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. How stood the Sun here at three afternoon Southwest Quest. from the Moon, seeing it is said to stand in the midst of Heaven. There is a twofold midst, the first medium aequidistantiae, Answ. and the second is interpositionis; the Sun is in medio aequidistantiae, when it is in the middle point, betwixt Medium aequidist antiae. intrpositionis. the Sunrising and the Sunne-setting, this is in the midst of the day; but it is in medio interpositionis, when it is any part of the Heaven betwixt the two extremes, it was now but in medio interpositionis. Again, this miracle was wrought twenty days after This miracle was wrought tw 〈…〉 days after the Equinoxe. 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. Thirdly, Ioshua's day was twenty-foure hours, nine Ioshua's day was 24. hours. 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 but twentytwo hours in length, Hezekias' day was 22. hours. 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. Might not the Sun have gone back to the Sunrising, Quest. and so have made six planetary hours? Not; because the Sun casteth no shadow upon the Answ. 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. Christ before his Incarnation was like to the Sun The spiritual use of these Dial's. 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, artificial, Dies Naturalis. Artificialis. Propheticus. or a prophetical day. The natural day consisteth of four and twenty A day put for 24. hours. 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, and it is put in the dual number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meridies. 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, is when the stars arise with the Ortus Heliacus. Chronicus. Cosmicus. 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. A week signifieth a week of years, as daniel's seventy Prophetical days, weeks, and years. 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 applied to the estate of grace. A day is applied in the Scripture first to our estate in grace, Heb. 4. To day if ye will hear his voice, 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. 20. 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 Declination of grace compared to the declining of the Sun. Sun in the afternoon, jere. 6. 4. Arise, 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. ●. 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 The day representeth the shortness of our life. 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, and the The day was made for man to travail in it. 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. What is the reason that they reckoned not the day's Quest. 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. The order of the days of the week is Mathematical; Answ. 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. astrological illustration Whether may these names of the week days which Quest. are imposed by the Heathen, be used in the Christian Church or not? The Apostles themselves used such names for distinction, Answ. 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 Reason's proving how many days every month had. of the Sun, 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; because they Reason's proving how many months are in the year. 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 The twelve months come short of the course of the Sun five days. months to fill up the course of the Sun, which is three hundred sixty and five days, the Egyptians put to the five days called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the last month Tishri: The five odd days illustrated by an apologue of Mercury and the Moon. and they illustrate the matter by this apologue, 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 How the leap year or bissextile is made up. six odd hours, 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, because it wandered This desultorie or bissextile day at the first did run thorough the twelve Months. 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, which in What makes an embolimie year. 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, therefore in the space of The Sun's course cometh always back in the months. 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. This showeth that the Sun keepeth The Sun followeth the first mover. 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, from the word patar, purificare, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purificare. 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, which make up in the year These five intercalar days had diverse names among the Egyptians. 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. The months of the Moon are considered three A threefold computation of the months of the Moon. 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. Now it came to pass in the No proper names of the months before the Captivity. 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, Scaliger holdeth The names of the months before the captivity were appellative. 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 i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ye would say jupiters' boy, 1 Macch. 9 50. It was after the captivity before they learned to inter-call The reason of the month's intercalation after the captivity. their month, 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, wherein the Sun The course of the Sun and Moon agree after nineteen years are complete, and called the golden number. 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 wiuter. 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; and also the month 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. 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. A man had The embolimie epact counted as no time. 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 os tuum in causa filierum 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; this was called [Tekuphah] revolutio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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; and the Chaldees called this month, Mensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mensis Antiquorum. 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; this month is called [Hhoreph] pueritia, for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaldaicè Pueritia et Hye●s. 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, Exod. Their Ecclesiastical reckoning began in Nisan. 12. 1 Chron. 12. 15. These are they who went over jordan in the first month, when jordan had overflowed 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, the reign of What they reckoned from every month. 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; and from this time they reckoned Vide Buxt●r. Synag. 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; As the Lord changed the Conclusion. 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; so Ovid, Lib. 2. Fast. Seu quia tot digitis per quos numerare Solemus. So juvenal 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, that could use the left hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambidexter. well as the right; such were the men of Benjamin and Ehud; it should not be translated left handed, judg. 3. 15. but he who used both the hands. They numbered upon the left hand from one to ninety nine, and at an hundreth they began to turn to the Plinius. Lib. 44. 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 Be●●a de rati●ne temp●rum. was this; when they counted one, they laid the point of their little finger in the midst of their palm; when The manner of their counting from 10. to 100 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 they laid All numbers under an hu●dred were counted upon the left hand. 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 plame 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. Then they transferred the numbers from their left All numbers from an hundred to a thousand upon the right hand. hand to the right hand, and they numbered hundreths upon the right hand, as they number simple numbers upon the left hand. When they came to reckon 1000, they laid the 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; when All numbers from 1000 to 100000. they numbered with their left hand. 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, they counted with After 100000. they counted the same way with their right hand. 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; the Hebrews and M. Mille. D. Dimidium mille. X. Because it consisteth of two W. V Because it standeth in the fift place amongst the Vowels. Greeks' numbered by all the letters of the Alphabet; but the Latins had only six by which they counted, M. D. C. X. V. I. M. for 1000 D. for 500 C. for 100 X. for 10. and I. for 1. Afterwards they numbered by 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. The wicked man he speaketh with his Allusion. In tarentilla. fingers; therefore Naevius saith, Alij dat annulum, alium invocat, cumque alio cantat, alijs denique dat digito literas; Loqui digiti● 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 in his Book de indigitatione, Beda libello 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 cisdem 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. They reckoned their numbers upon their fingers: Conclusion. 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. First, for the manner of writing the contract, he who S●ali●●r in Elen●ho. was to buy the ground wrote two Instruments, the one he sealed with his own Signe●, the other he shown Two Instruments written at th● buying of Land▪ one clo●ed and another no● closed. 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, the things What things were concealed from the witnesses in the closed Instrument. concealed were these, the price of the Land, and the time of the redemption, these they concealed, (for none knew these but the buyer and the seller) in case that the Goel or the next of the kindred knowing the time of the redemption, and the price, and the Morgager not being able to 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. So amongst C●lius Rodogineus. 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, Quest. chap. 27. 9 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 p●tters 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 Answ. of jeremy and Zecharie, and yet jeremy is only cited The New Testament citeth two places out of the old to make up one testimony. by Matthew: for it is the mann●r 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. Secondly, this is the manner of the New Testament, The New Testament 〈…〉ing of two Prophets, express him who ●●th the chief part of the testimony. 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, the Evangelist would Why Matthew rather cities jeremy than Zacharie. 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, for jeremy was commanded What time jeremiah bought this field. to buy this field at that time when he was taken prisoner, and when there was little or no hope for him to come out of prison, and when the City was besieged by the Chaldeans; the buyer might 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, the field which was in Anathoth was Answ. assigned to the Levites, Iosh. 21. 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. From the citing of this testimony we may draw this Conclusion. Conclusion, there are many things written in the old Testament, which at the first sight might 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 landmark, and enter not within the field of the fatherless, for their Redeemer (or Goel) is mighty, and he will plead their cause. HE that was the Goel in Israel, was bound to do The privileges of the nearest kinsman. 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 privileges of the nearest kinsman as he was first borne. the Goel had done to him were two; 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 What the second brother was bound to do for the eldest. this, 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; Christ our Eldest brother Ministers are Christ's second brethren. 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. If they refused to raise up seed to their brother, than The portion of a slothful Minister. 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. Prov. 23. 10. Remove not the old Conclusion. 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, A twofold use of the pulling off the shoe. the first was for a religious use, 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. firmat●ria Ded●●oris. the first served for the solemnity of their contracts, & it was called firmatoria discalceatio; the second was for a punishment and disgrace Deut. 25. 9 And it differed from that which was used in confirmation in sundry points. First, when their shoe was taken off for a punishment Differ. 1 or disgrace, the woman 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 was to secure the man in his right: it ●ended 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 but this pulling off the shoe was by custom. Ruth 4. 7. This was the manner in former times in Israel. 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, I will take possession of it: this was called [Hhalizah] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detractio. detractio. Fiftly, when the shoe was pulled off for disgrace, it was given to no body, but the shoe which was pulled off in bargaining was given to him who bought the land. Sixtly, In the former pulling off of the shoe, there was no request made that the shoe should be pulled off, but it was pulled off against his will; but in the latter, they desired him to pull off his shoe, and he did it willingly. Seventhly, In the former the shoe was pulled off against his will in the presence of the judges; but in this bargain the shoe might be pulled off before any sufficient witness. 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. 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 latter there was no such disgrace offered to the man. Tenthly, In the former when the shoe was pulled off, the woman said, so shall it be done to the man who refuseth to build his brother's house, Deut. 25. 9 but in the latter there were no such words spoken. Lastly, he that refuseth to raise up seed to his brother his house was called domus discalceati in Israel; but there followed no such disgrace to the man who pulled off his shoe in the contract. They make another difference to be this, that he who The difference betwixt the natural brother and the kinsman. 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, whether they were bound to Quest. 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, and Answ. 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. The conclusion of this is; the Holy Ghost here marketh Conclusion. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepturi filias cius. [Lokehhe benathau] accipientes uxores, 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, is put When the word [Day] signifieth a year, and when a month. 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 Days absolutely set down in the Scripture signify an infinite time. month, in the fift day of the month; 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, consarreatio, and the third was called coemptio. Per usum, vel usucapio, when a man married a maid Per usum, vel usucapio. which had stayed almost a year with him; the example which most resembleth this in the Scripture, was that Per confarreationem. of David, when he was old he took Abishaig to him, 1 King. 1. 2. Per confarreationem, when the bridegroom married Brissonius de ritu nuptiarnm. 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, Cap. 2. 3. I bought her for Allusion. 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. The third sort was per coemptionem, for it was the Per coemptionem. 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, Gen. 34. 12. Ask me never so much dowry and I will The man gave the dowry and not the woman. 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, 1 King. 9 16. it is said that Pharaoh took Pharaoh giving Gezar to Solomon, it was a present and not a dowry. 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. As their marriages were made by one of these three Marriages dissolved after the same manner they were made. Ceremonies, per usum, confarreationem, & coemptionem; So amongst the Romans, the marriage was dissolved after Vsurpatio. Diffarreatio. Renuncipatio. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postulationes Sponsaliorum, Sponsalia sacra ob matrimonium. were these; first, he put a Ring upon her finger; 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, which we shall get in the life to come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pollutus, est & nomen gemmae sic dictae quod in ignem conjectae non consumatur. 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? He who chief attended the bridegroom was called Who was the bridegroom's friend. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a one was he to whom Sampsons' wife was given, who was called his companion, the Chaldie called him [Shushebhinah] Pronubus or auspex; this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pronubus, Auspex. 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. They who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brought the bride into What was the chief office of the bridegroom's friend. 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. All the people that The manner of blessing the bridegroom. 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; it was The explanation of the blessing. 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 like Why Rachel and Lea are taken for examples in the blessing. 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 Zilpah? 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. Do thou worthily in Ephrata: in the Hebrew it is fac To do worthily is to do virtuously. 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. After the marriage they did sing epithalamium, a song What song they sung after the marriage. 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; so the Sun when An anology betwixt the Sun rising and the Bridegroom's coming out of his chamber the morrow after his marriage. 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 Ethipian 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, now what brethren dwelled together? are they Numerus cardinalis pro ordinali, unus pro primo: as the evening and the morning was one day, that is, the first day. Gen. 1. 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. when Machlon the elder brother died without children, The second brother was to marry his eldest brothers wife. 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-germans, 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. But it is promised under the Law as a great blessing, Object. 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. But to have the name of jesus Christ continued is a Answ. greater blessing, To be the father of jesus Christ according to th● flesh, a greater blessing to the second brother, then to have children of his own. Psal. 72. 19 coram sole filiabitur nomen ejus per successionem filiorum, we see what befell Onan because he refused to do this duty, h●e said the seed should not be his, therefore the Lord slew him, Gen. 38. 9 10. But God expressly forbade in his Law, that a man should lie with his wife's sister, and by the same Law it Object. is forbidden that a man should lie with his brother's wife, this might seem to be incest and confusion. God indeed forbade in his law that a man should lie Answ. with his brother's wife, God hath many exceptions from his own Law. but God who gave that 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▪ Secondly, we must distinguish here betwixt these Morale positivum. Div●●um positivum. laws which are moral positive laws, and these which are divine positive laws. Moral positive laws are such, We must distinguish betwixt the moral positive part of the Law, and the divine positive part. 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, no● 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 What is prim●rium, and what is secundarium ius naturae. 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, or jus naturale. But when Amram married jochabed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita, it should not be translated Pat●●●lis his cousin-german but, his father's sister. See Num. 26. 59 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 ov●rsaw 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. The conclusion of this is. God who giveth the Law Conclusion. 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 Of their place of punishment. Warding, as Shimei was confined not to come over the brook Kedron; and, Abiather in Anathoth, and he who killed casually was confined in the Three sorts of Prisons among the jews. City of Refuge; 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, jere. 38. 6. And Zacharie alludeth Allusion. 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. There were some Prisons within the City of jerusalem, See Nehem. 3. 25. and some without the City; within the City, as the house of jonathan, which was near the King's Palace, Some Prisons within, and some without the walls of jerusalem. 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. And Christ alludeth to this Prison, Allusion. 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. jeremies' A difference betwixt three sorts of Prisons. Prisons, jere. 37. and 38. and Peter's Prison, Act. 12. Ezechiel when he was warded in his own house by These things were not done in vision but really, for when he saith a thing was done in vision, he saith, in similitudine only. the Lord, Cap. 3. 24. First, 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, corrumpamus penem ejus, the english tranlation 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. Then for Peter's Prison, it was utter darkness, without Peter's Prison a loathsome Prison. 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. There are three Prisons; first, our mother's belly, in Three sorts of Prisons. 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. Our second Prison is the grave, jonas was kept in the The grave a strong Prison. 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. The last Prison is that of the wicked in hell; man Hell a terrible and fearful Prison. 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. The conclusion of this is; as jeremy prayed unto the Conclusion. 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. THere were sundry sorts of punishments amongst Divers sorts of punishments. 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. First, they had a respect to the offence; in simplici delicto, They had a respect both to the person and to the offence in whipping. 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▪ then 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 The offender was not whipped thrice for one fault. beat him; 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. There stood three judges by when he was whipped, Three judges stood by when they were 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; and the third judge said to the whipper, Lay on, shelishi omer lachozen hacce, Dicit ei qui portat flagellum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maymone Hal: Sanht: cap. 16. percute. He who was beaten, was not disgraced by this beating, for whipping amongst them was but as a civil Whipping was not a disgrace amongst the jews. 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. The spiritual uses which we are to make of these Conclusion. 1 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. Secondly, as the judge stood by and numbered the Conclusion. 2 stripes; so the Lord our God numbereth all the afflictions which befalleth his children. Thirdly, although they were beaten, yet they were Conclusion. 3 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. Fourthly, as they were reckoned still brethren when Conclusion. 4 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from [Bakar] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vapulatio erit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●● 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, because the word [Tihieh] is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The jews held that the woman was beaten and not the man. 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. But the man is bound to bring a Ram for his trespass Object. offering; if he had been whipped, why is he commanded to bring an offering? Because his sin was greater than the woman's, Answ. therefore he was both whipped and brought his offering, in cunctis nuditatibus pares sunt vir & famina; if a free The punishment of the man & the woman was alike for every uncleanness. 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 free woman 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. Those who are equal in sin, shall be equal in punishment. Conclusion. 1 The punishment did not expiate the sin, but the sacrifice. Conclusion. 2 The whore and the harlot are one flesh, therefore but one sacrifice for both. Conclusion. 3 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 Talio Analogica. Identitatis. say, that there is talio analogica & talio jdentitatis; 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. Example Medium Rei. Personae. 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, or the strict sense of The milder sense of the Law of Retaliation. 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, Si unum perfoderit unius jactura multari, The Roman Law of Retaliation. 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, Three sorts of Precepts amongst the Hebrews. paying sometimes two for one, or four for one, or at the most five for one, & not above. The Hebrews had three sorts of Commandments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecepta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gravia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Media. Hebrews had three sorts of Commandments, 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. Affirmative commandments bind not so strictly How affirmative and negative Precepts bind. 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: the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double the dual number, ten in the dual number, What the doubling of the dual number among the Hebrews signifieth. 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, that is, seven for one; What the number seven signifieth. some interpret it a definite number for an indefinite, or he shall pay sevenfold, that is, as much as two for 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, that The person against whom the theft is committed aggravateth the sin. 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, and the Magistrate for this may put him to Tom. 1. 2. Municipal Laws bind only in the Country where they are made. 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. What if a poor man had but a little to save his life, Quest. and another were in as great extremity, whether were this violent theft for him to take from the poor man in such a case. No doubt it were, therefore Christ saith, Answ. ●hee that hath two coats, let him give his neighbour one, How Christ's words are to be understood in works of charity. to wit in his necessity, but not he that hath one coat, for than he was not bound to give it. It is alleged Prov. 6. 30. that the thief should pay sevenfold, Object and not be put to death, but the jealous husband will kill the adulterer. This place proveth nothing, it showeth only what Answ. 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, and the necessity A difference betwixt that which is done, and that which should be done. 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 who were appointed to be saved amongst the people of God, he used to set a mark upon Those that were to be saved, the Lord caused to mark them. 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, the Lib. 1. count▪ har. 18. Egyptians used at the Equinoxe in the Spring, to take vermilion and to rubbe over all their trees and houses with it, saying that, at that time of the 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. But what was the reason that he set not a mark of Quest. destruction upon them that were to be destroyed, as he set upon these who were to be saved? The reason was, Answ. because of the great number that was to be destroyed, God did not mark those who were to be destroyed, because of their great number. 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 ●tau, and these that were condemned with the letter ● theta. It The heathen marked the condemned with theta, and them that were absolved in judgement with ta●. Ascon. ped:: 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. They put not two to death in one day, except they The jews put not two to death in one day, but for the same crime. 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. How came it to pass then that they put Christ and the two thiefs to death in one day, seeing Christ▪ was Quest. condemned for affecting the Kingdom, and the thiefs for theft? Christ and the two thiefs were condemned Answ. for one fault because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditiosi Mark. 15. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sediti● factio▪ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effractores. the sword, 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. Thirdly Who were burn. 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. Those who killed were beheaded, and those who fell Who were beheaded. away to Idolatry. The fourth sort of punishment was strangling; which was Who were strangled. the lightest sort of punishment capital among the 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. This strangling the Romans changed into crucifying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucifigere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, and that he were drowned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimersio in pelagus, submersio. 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. What sort of punishment is meant Quest. Gen. 17. 14. he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excisio. is not circumcised, that soul shall be cut off from his people? The Hebrews expound this sort of punishment diversely, Answ. Kimchi saith, he shall be punished by the Lord, but he addeth, that he is much mistaken who thinketh that the child not being circumcised is secluded from the life to come. Moses Cotzensis thinketh, that these who were not circumcised the eight day, should dye without children, alluding to that place Levit. 20. 20. But all of them agree in this that the punishment is inflicted by the Lord. Exod. 31. 14. Whosoever doth any work on the Sabbath Object. 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, distinguishing Answ. 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. I Difference betwixt these two phrases, I shall cut off etc. and thou shalt cut off etc. 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 Quest. meant here? 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 reed 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, but Conclusion. 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 twoedged 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. First, what time they entered to be Soldiers? the The time that thev entered to be Soldiers. 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 she kell; 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 privilege. Iud●h. 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, than to have a company of Lions and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catulus lo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo ● v●●s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo cord t●s. Hart to be their Captain: The Lion is first [Gur] Catulus Leonis; then he is [Cephir] come incipit praedari, when he beginneth to catch the prey, and then he is [Labhi] when he groweth old. First, judah was the Lion's When judah was the Lion's whel●●, h● Lion, and the ●ierce Lyon. 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 wit●●he feebler Tribes there is a warlike and a courageous Tribe placed, as with Issachar and Zabulon two feeble Tribes, judah is placed; Issachar was A warlike Tribe placed with the more feeble. dull like the Ass, and loved to couch between two burdens, Gen. 49. 14. So judg. 15. 16. Why abodest thou amongst the sheepfolds, to hear the bleating of the flocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibilare. (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, Gen. 49. 19 Gad jedud jegudennu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegans paranoma●ia. 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 [Ittorjad] 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 hind most of the Host, Iosh. 10. 19 Every one of these quarters had their Captain, and Every one of the Quarters had their Captain 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, who ran violently Quando animali additur geniti●us famini●●s pluralis, tu●● significatur animal illud teuer●● esse, Gen. 38. 7. 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; this was Acies The order of this Campe. benè ordinata, and God who is the God of order and not of confusion set them in this order. Balaam saw this when he said, Num. 24. 5. How goodly are thy Tents, O 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 nea●nesse 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. Fourthly, the Lord provided well for this Camp, The Lord provided meat and for this Campe. 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, & their shoes waxed not old upon their feet, Deut. 29. 5. Their shoes did grow with their feet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noninveterârunt. 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. grid containing sixteen panels, each depicting three tents, representing sixteen tribes 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. first panel quasi prim● Genti ●auri vu●●h ritudo ●●u● Ephraim second panel Duo fi●● tui etc. mei erunt. Manasses third panel Lupus Rapax. Benjamin fourth panel fi●t cosuber in 〈◊〉. Cerastes in semita. Dan fifth panel Gad A●cinotus p●●siabi●● tar. Gad sixth panel gersonitae seventh panel Meraritae. eighth panel Non est Deus ui Deus. Jeshurun. Asser SOUTH. NORTH. ninth panel Dividam eos in Ia●ob et disperdam eos in israel Simeon tenth panel Coathitae eleventh panel Moses Aron et Saserdotes twelfth panel Dans esoquia pulchritu●inis. N 〈◊〉 〈◊〉 y. thirteenth panel Essus es Sicut aqua Reuben fourteenth panel in littore maris ●ebitabis Zabuson fifteenth panel Accumbeus inter Terminos Issacher sixteenth panel ●a●u●us ●eonis ●●●●th EAST. Rise up, O Lord, and let thine enemies be scattered, Num. 10. 35. They had their Colours, their Ensigns, and their Mottoes. First, their Colours; their Colours were according Their Colours were answerable to the stones in Aaron's breastplate. 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. Their Ensigns were; first, judah gave a Lion; Reuben In their Ensigns they had the Emblems of Beasts. 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. Thirdly, their Motto, Iudas Motto was this; juda is Their Mottoes in their Ensigns were out of the Testament of jacob, or of the song of Moses. 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 as their General dwelled in the midst of their The Lord was their General. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ba●lohim jehova, quis sicut tu Iehova inter Deos; and hence they made the name of the Macchabees, Man, Caph, Beth, jod: and they were called Macbei at the first, and afterward Macchabaei: and like unto this was that abbreviation, Agla, attagnebher legnolam adonai, Tu fortis in aeternum Domine. When they marched, they kept not the same order Their marching was different from their pitching about the Tabernacle. 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, Exod. The manner of their Marching. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Thirdly, they made a Proclamation in the Camp, In their marching they made a Proclamation for four sorts of people. that he who had built a new house, and had not dedicared 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. He who built a new house, and had not dedicated it, What new house was meant in this Proclamation. 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. Whosoever is gideon's Proclamation. 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, Quest. or the most courageous? It is commonly holden that they were the most courageous Answ. who lapped like dogs, and lay not down to glut themselves; but if we will look to the Lords in●ention 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 ●aue the whole praise of the Victory. Now whether made it more for the praise of God, when he overcame with a few coward's, 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. They had two sorts of wars; the first were bella There are two sorts of wars. 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. The Moabites and Ammonites were still excepted Object. 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. The reconciliation is this, thou shalt not seek the Answ. 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. If they would not receive the peace offered, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him fl●e that wil● fl●e. they cried, dedat se qui vult, fugiat qui vult, pugnet qui vult. Before they joined battle they comforted the Soldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that will have peace, let him have peace. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will make war let him make war. after this manner, 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 in 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 allud●th to this, 2 Tim. 2. 4. Lam. 5. 9 in animae nostrae ferimus panem, id est, in perien●● animae. so Psal. 119 animae mea in maenu mea. 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, they raised What they did when they were at the shock of the battle. 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 When the song of triumph was sung. praise, as Moses and Miriam did, Exod. 15. 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 especially did sing this song, and therefore The women did sing the for● of victory. 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. That song of Deborah, judg. 5. first, containeth a praise The subject of Deborabs song. 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, we are to consider the place The circumstances that were used in Burial. 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, it was commonly The place where they used to bury. 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, Gen. 25. so jacob and Th' 〈…〉 full were buris 〈…〉 ther. 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. They buried strangers in a part by themselves, Act. 1. The strangers converted, desired ●o be buried with the faithful. 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. Secondly, they used many Ceremonies in their burial, The Ceremonies in 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 Aar●n 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. 1●. 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. Such was the lamentation which David made for Saul and jonathan, 2 Sam. 1. 18. it is called there the lamentation How these words are to be understood, he taught them the use of the Bow. 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. When Alexander ab Alexandro lib. 3. Genialium. 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 g●sh 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, and that his josephus: The stratagem that Herod used that men might lament for his death. 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 i● 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 bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ. They embalmed the dead. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. When they embalmed the bodies of their Kings, They burned sweet O. dours for them. 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, as How these phrases are to be understood, Comburent te & comburent tibi. 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 The Heathen burned them to ashes. buried them, because that they thought, 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 b●d, 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. They had funeral feasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore Of the feasts at their Burials. 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. power 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. The nobler sort some of them had Caves hewed out Their burials were hewed out of a rock. 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, and with the rich, [Bamathau] in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excelsa eiu●. 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 usually buried in stately Tombs, The Prophets were also buried in stately burials. jere. 26. 23. And jehojakim sent for Urias the Prophet out of Egypt, and caused to s●ay 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; Here's called the City of the Sun, and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol. 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. So amongst the Romans they were glad to diminish Cic●rolib. 2. de ll. these charges, tria si velit recinia & vincula purpurea, & decem tibicines plus ne adhibeto. Lastly, after the burial was ended they used to comfort They comforted the living after the dead were buried. the living after this manner; first, sit consolatio tua in Caelis; secondly, quis audet d●o dicere, quid secisti? 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, therefore they called the Churchyard [Beth chaijm,] domus viventium, and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus viventium. 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 the grave as in a tabernacle, Act. 2. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. resteth in hope as in a tabernacle, and then they cried, Zacor●ki gnapher anachnu, remember that we are but dust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus penset jacturam tuam. 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. The conclusion of this is, let us remember, job 30. Conclusion. 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, that they used to break their fast Object. in the morning; for job. 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, because they had fished all Answ. 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, because Persius' Satyr. 1. they came not out to commit their vill any 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, and therefore afterward they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All Banquets called Suppers sometimes. Dinner, and they called all Banquets, Suppers, in what time soever of the day they were, although they were not in the Evening, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, permutantur, the one is put for the other, as that which Matthew calleth a Dinner, cap. 22. 4. Luke calleth a Supper, 14. 16. The Greeks' had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prandium; secondly, they The Greeks' said more sumptuously. 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, Rom. 13. 13. Let us walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Moabitarum. 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 went to Supper at the ninth hour, after the Evening They measured the hours by their shadow. 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, and [Tereph] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esc● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapere. 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, What things were set upon the Table. poculenta, & condimenta, the first for meat, 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, which was Barley a base bread. 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. And the reason seemeth to be this why they eat Lentils and refused the Why Daniel eat lentils. 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 Le●ticuli & 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. Their drink was water, Sicera a composed strong Of their drink. drink, and wine mixed, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed; if they mixed it with water, than they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and when it was mixed with spices, it was called [Mimsach] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit. 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. By this which hath been said, we may perceive what The spare diet of God's people. 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. There are three sorts of diets set down in the Scripture; Three sorts of diet. 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'. First, they had feasts before their marriages, in their They had feasts at their marriage. 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, the jews had feasts at the weaning of their Feasts at the weaning of their children. 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 th●se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, as Feasts at their Covenants. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrificia ante expeditionem. at their farewell, Gen. 31. 27. 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. Those who were invited to their feasts were called Who were invited and who not? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 which they invited were not many; in The number at their feast. 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. The persons invited should be the poor especially; when thou makest a feast, bid not the rich but the poor, that What persons were to be invited. 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 wherefore they made feasts, was the glory The end of their feasts. 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. The second end of their feasts, was to express their Breaking of bread a token of love. 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. TH● 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 Kitchen, or a place The place where they feasted. 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 How the beds on which they eat were called. called stragula, 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. For those three beds, the Ancients made one long bed The form of their 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, was called Mediastinus, the charge of those was The decking of their beds and chambers. 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 Of their Tables. vessels stood; by Varro called Cylibantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, Of their washing before meat. the guests were washed in baths, 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; for Of their anointing. 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 Caena 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 ●olebant 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. Aquila translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sericum. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extrahere. 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, l●ke 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. The colour of their , first white, Eccles. 9 8. Of the colour of their . Let thy garments be always white; those the Hebrews called [Hhorim] Candidi. They used this white as a sign White a sign of prosperity. 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 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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, this was called [Hharash] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aravit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novellare. 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 herd man 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 sho● 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 Penned cost. 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 sails. 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, the bleating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fistula. 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. 16. 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. It may be asked first here, whether this be an History How to know a Parable from a 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, Lagnazar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir cui ferri oportet adjumentum. 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, and it is not known now in Purple a costly die. those parts of the world. Man hath little cause to glory in his apparel, he borroweth Man should not glory in his apparel. 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, his ornaments were How the Lily exceeded Salomen in his glory. 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, it was but Man's a note of his shame. 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 srlken 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 D●si●, sh●ll exceed us in all our glory; make b●t 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. 45. put on Christ's righteousness, and then thou wilt exceed all the Lilies of the field in glory. And fared sumptuously every day. Because he fared so sumptuously every day, therefore Why this rich man is called a Glutton. 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 eareth, 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. He fared sumptuously every day.] He sacrificed to his The Glutton made a god of his back and his belly. 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 fear, 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, gods of dung; to make a god of The belly a base god. 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; but the glutton's appetite M●n should learn to be content with little. is such, that he thinketh he could swallow up jordan; nature is content with little, but grace will b● 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 natural A double use of a man's goods. 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, aend 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 ●se, to give to David and his men in their necessity. So the rich glutton here knew not 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 The poor in necessity are Lords o● the rich men's goods. 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. Let us consider Lazarus his miseries; first, he was The miseries of Lazarus. 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▪ Let us compare job and Lazarus together; Lazarus A comparison betwixt job and 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. Compare the rich glutton with poor Lazarus; Lazarus A comparison betwixt the rich glutton and 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, all the creatures The creatures are in league with the children of God. 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, may not a beast hurt a child of God Object. now? They may: and the reason is, because this Image of Answ. God is not fully repaired in them again. When Adam was in his innocence, he was like unto a Herald that Why the beasts stand in awe of the children of God. 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 Imag● repaired in us, if we would be in league with the beasts of the field. The dogs came and licked his sores; The beasts many Beasts surpass man in many duties. 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. It may seem strange why the Lord distributeth Why God gave his children a small portion in this life 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, as he did with the Israelites when he brought them Simile. to Canaan, Numb. 13. 17. When he brought them to Canaan, he made them to go Southward into the Mountains, South a barren Country. 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, so Simile. 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 Great skill required in discerning the gifts of Gods right hand. are the gifts of God's favour; 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. When Ephraim and Manasseh were brought before jacob, Ephraim was set at Simile. 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. And it came to pass that the beggar died, and the rich Death separateth the godly from the wicked. 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, but death maketh a total and full separation: Moses said to the Israelites, stand still and Simile. 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, that would come from thence, Luk. 16. 26. This should God's children should have little meddling with the world. 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: jacob saw in a vision a Why the Angels minister to us. 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. Whether do the Angels minister to wicked men Quest. or not? For outward things they may help them, Answ. even as the Lord makes his Sun to rise on the evil and on the good, Mat. 5. 45. Whether the Angels do minister to the wicked? 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, they are [Gnirim] vigilantes, the watchful ones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilantes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robustissimi. 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, one to carry a leg, and another to carry an Simile. 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 Romans after their Victories The pomp of the Romans in their Chariots. in their triumphs they had their Chariots drawn sometimes with Elephants, sometimes with nimble footed ●ennets, 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 [Bemirkeb hath 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 The father's partakers of the same salvation that we are of. we are partakers 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. And they eat the same spiritual manna with us, 1 Cor. 10. 3 And our Sacraments Our Sacraments have the same name with the jews 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. To make use of Parables, we are to consider how the How to make use of Parables. Arguments drawn from the less to the more. 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. Thirdly, nothing is to be gathered in a Parable besides Nothing to be gathered besides the scope of the Parable. 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; a false collection, and it is beside the intention False Collections from this Parable. 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, that there is no redemption What may be gathered from this Parable. out of hell; thirdly, that there is no refreshment to the wicked in hell; fourthly, that the desired 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 faith, 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; but having wrought no sanctification amongst them, he bringeth this Parable The scope of the 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. There is the Parable here, and the application of the The parts of it. 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, he appeareth in Satan unclean in the manner of his apparition. 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, the Devil is an unclean spirit in the manner In his revelation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pytho. of his revelation, thou shalt not suffer [Obh] a Witch to live, 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, he is an unclean spirit in the manner of his In his operation. 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 filthieft 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, or How the Holy Ghost appeared. 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; but if he delight to wallow in that The godly delight not in sin. 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. then 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 Satan's delight is to lodge only in man. delighteth to lodge, 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, or was Quest. he cast out by force? He was cast out by force here, he goeth not out willingly Answ. but by collusion, this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by force to Satan goeth not out willingly. cast him out, Satan doth not cast our 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, to cast Quest. out Satan? This extraordinary gift to compel Satan to go out Answ. of a man, is not in the Church now, we have prayer and fasting now, desiring the Lord to cast him our, Mat. 17. 21. but to charge him to go out, or to conjure him, the Church hath no such power; to use the sign when Not lawful to use the sign when the thing signified is not. 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. Those gifts which are the best gifts God never withdraweth God never withdraws from his Church gifts which are simply good. 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 ●hem 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, but to Why miracles were wrought. 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 devour; 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. So the child of God hath three places; his place of The child of God hath three places. 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. And findeth none.] Spirits have their rest, they are not The spirits have their rest. 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, therefore David said, return my soul to thy rest, When the soul resteth. Psal. 116. 7. When the soul is not set upon God the right object, than it is extra centrum; and as the Needle of the Compass trembleth always until it stand to Simile. 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, Prov. 23. 24. If How to find true rest. 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. God is called by the Hebrews [Makem] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●l s●pius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per antiphra sin quasi illocali●, infinitus, qui nullo loco capitur, sed omnibus rebus locum dat. 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; who is this Why Satan can have no rest. 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, I will return unto my house from whence Quest. I came out. How can Satan return to that place out of which he hath been cast? Satan is cast out two ways, either partially or totally: Answ. 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, as some Wicked men how restrained from sin. 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. No place can content him so well as his former habitation, Satan desires to go back into his ancient 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 Moah, 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. If thou How to keep us free from Satan, that he enter not again. be free from Satan's possession, look not back again as Lot's wife d●d; 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; when a man cometh Simile. 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 God cometh never with an empty hand. a privation, but as he taketh away sin, 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 himselse. Here the question may be moved, whether some Whether some Devils be worse than others? 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. His last end is worse than his beginning in three respects; The end of the wicked is worse than their beginning three ways▪ 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, if he be not sanctified: Take water and heat it, Simile. 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 sailor 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, if he fall back again, he bringeth seven worse spirits with him. The application of the Parable is, Even so shall it be The application of the Parable. 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 foris familiate: 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, Answ. but not to marry his Cousin's wife; 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.