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<DATE>2014-02-14</DATE>
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<NAME>Brian Matzge</NAME>
<RESP>MURP</RESP>
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<ITEM>Checklist: x *Add TEMPHEAD, change DATE, validate x *Review structure: FRONT,BODY, BACK, DIV or rarely GROUP x *Add DIV TYPEs, make sure that types makes sense as a navigational aide, and work in the context of the whole text, validate x *Survey book for troublesome formats of all kinds, including lists, illustrations, tables, music, math, end-notes, quasi-tabular arrangments, and marginalia. x *Proof title page(s) x *Examine marginalia. Is it all best tagged as NOTE? x *Observe divtop and divbottom material marking beginnings and ends of divisions, check that they are correctly tagged as HEAD, TRAILER, OPENER, CLOSER, ARGUMENT, EPIGRAPH, SIGNED, DATELINE, BYLINE, etc. x *Check for GAPs x *Check PB placement and completeness, ensure sequence of N="" x *Check ^, italic I / J, _Initals, space between &amp;c. x *Check for illustrations and correct usage of FIGURE. Add FIGDESCs if necessary. x *Check q; startq endq Q x *If appropriate, check for yoghs. x *If appropriate, check for Latin problems, e.g. oe and ae digraphs x *If appropriate, check for abbreviation and brevigraph problems. x *If appropriate, check for units of measure, symbols (alchemical, astronomical, etc.) and the like. x *Correct illegibles from proofsheet x *Check illegible page, para, line, span, word, dollar signs x * Run Check x *Final validate Corrected [ ] illegible groups out of [ ]. Converted [ ] illegible groups to GAP DESC="illegible". DONE</ITEM>
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<IDG S="marc" R="UM" ID="B16297">
<STC T="S">25214</STC>
<STC T="C">S112662</STC>
<BIBNO T="umi">99847908</BIBNO>
<VID>177234</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1">
<P>AN EXPLICATION OF THE IVDICIALL LAWES OF <HI>MOSES.</HI></P>
<P>Plainely di&s;covering divers of their ancient Rites and Cu&s;tomes.</P>
<P>As in their Governours, Government, Synedrion, Puni&s;h|ments, Civill Accompts, Contracts, Marriages, Warres, and Burialls.</P>
<P>Al&s;o their Oeconomicks, (<HI>Vizt.</HI>) their dwellings, Fea|&s;ting, Clothing, and Husbandrie.</P>
<P>Together with two Treati&s;es, the one &s;hewing the diffe|rent e&s;tate of the godly and wicked in this life, and in the life to come.</P>
<P>The other, declaring how the wicked may be inlightned by the prea|ching of the Go&s;pel, and yet become wor&s;e after they be illuminated.</P>
<P><HI>All which are cleered out of the Originall Languages, and doe &s;erue as a &s;peciall helpe for the true under&s;tanding of divers difficult Texts of Scriptures.</HI></P>
<Q><GAP DESC="foreign"></Q>
<Q>Venia danda primum aliquid experienti.</Q>
<P><HI>By</HI> IOHN WEEMSE, of <HI>Lathocker</HI> in <HI>Scotland,</HI> Preacher of Gods Word.</P>
<P><HI>LONDON</HI> Printed by <HI>Iohn Daw&s;on</HI> for <HI>Iohn Bellamie,</HI> and are to be &s;old at his Shoppe at the &s;igne of the three Golden <HI>Lyons</HI> in <HI>Cornehill,</HI> neere the <HI>Royall Exchange.</HI> 1632.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE RIGHT HONORABLE COLENE, EARLE OF <HI>SEAFORT,</HI> Lord <HI>Mackenzee</HI> and <HI>Kintaill,</HI> one of his MAIESTIES mo&s;t Honorable Privie Councell in the Kingdome of <HI>Scotland.</HI></HEAD>
<OPENER><SALUTE>Honorable and my very good Lord,</SALUTE></OPENER>
<P>_GOD who is the God of order and not of con|fu&s;ion, from whom all good things de&s;cend, hath placed here below &s;undry &s;orts of people; the <HI>Ants</HI> are a people not<NOTE PLACE="marg">Prov. 30. 25. 26. 27. 28</NOTE> &s;trong, yet they prepare their meat in the Sum|mer;
<PB REF="3"> the <HI>Conies</HI> are but a feeble folke, yet make they their hou&s;es in the Rocks; the <HI>Locu&s;ts</HI> haue no King, yet goe they forth all of them by bands; the <HI>Spider</HI> taketh hold&punc; with her hands, and is in Kings palaces&punc; this &s;ort of people dif|fer very much, for &s;ome of them are <GAP DESC="foreign">, which provide onely for the pre&s;ent day, but lay up nothing again&s;t the morrow; the <HI>Gra&s;|hopper</HI> provideth not again&s;t the winter as the <HI>Ant</HI> doth; there are others of them who liue by rapine, as the <HI>Caterpillers</HI> who devour all and then flie away; and <HI>Nahum</HI> compareth the Mer|chants<NOTE PLACE="marg">Nahum 3. 16.</NOTE> of <HI>Ninive</HI> to the&s;e, that carry all the wealth away with them&punc; and there are &s;ome of tho&s;e people which are in&s;atiable, as the <HI>Hor&s;leach,</HI> that hath two daughters who cry continually, <HI>Giue, giue;</HI> This &s;ort of people are<NOTE PLACE="marg">Prov. 30. 15.</NOTE> governed by in&s;tinct onely; the <HI>Locu&s;ts</HI> haue no King, yet they goe out in bands; the <HI>Ant</HI> hath no guide, over&s;eer, or ruler, yet <HI>&s;hee provi|deth</HI><NOTE PLACE="marg">Prov. 6. 7.</NOTE> <HI>her meat in the Summer, and gathereth her foode in the harve&s;t,</HI> although they haue no King or ru|ler to command them, and over&s;ee them, nei|ther a guide to direct them, yet they are ruled by in&s;tinct.</P>
<P>There are a &s;econd &s;ort of people that God hath placed here below, and they are men; and there is a greater difference among&s;t this
<PB REF="3"> people, than among&s;t the former, for looke upon &s;ome of them, and yee &s;hall hardly di&s;|cerne whether they be men or not, and as the <HI>Philo&s;ophers</HI> &s;ay, there are &s;ome &s;orts of creatures that we cannot tell whether they liue the &s;en|&s;itiue or the vegetatiue life onely, there is &s;o little life in them, as in the Shel-fi&s;h; &s;o it is hard to di&s;cerne whether tho&s;e liue the rea&s;o|nable life, or the bruti&s;h onely, they haue no lawes, they lodge in the caues of the earth, goe naked, eat raw fle&s;h, and although they haue the &s;hape of men, yet they haue but the heart of bea&s;ts in them, as <HI>Nebuchadnezzar</HI> had. There are other men who are ruled by rea&s;on, and politicke government, for their God hath taught them, he may be called <HI>their God</HI> in this re&s;pect, as the Prophet <HI>E&s;ay</HI> calleth him the<NOTE PLACE="marg">E&s;ay 28. 26</NOTE> <HI>husband-mans God,</HI> becau&s;e he teacheth him how to manure the ground, and &s;o God commeth neerer to them; they are a people here, but yet they are not Gods people, and it is better to be a dorekeeper in the hou&s;e of God, than in high|e&s;t<NOTE PLACE="marg">P&s;al. 84. 10.</NOTE> advancement among&s;t &s;uch.</P>
<P>There is a third &s;ort who liue in his Church, and this is the highe&s;t &s;ocietie in this life, and here we &s;hall &s;ee policie, ju&s;tice, frugalitie, and all vertues, becau&s;e Gods wor&s;hip is here, and as the inferior faculties of the &s;oule are
<PB REF="4"> <HI>eminenter</HI> by way of excellencie contained in the &s;uperior, &s;o are all tho&s;e comprehended in Religion, and as the &s;hadow followeth the bodie, &s;o doth policie and order follow Reli|gion; if a man would learne frugalitie, let him looke to <HI>Io&s;eph,</HI> who taught the Senatours of<NOTE PLACE="marg">P&s;al. 104. 22.</NOTE> <HI>Egypt;</HI> if he would learne policie, let him looke to the government of <HI>Salomons</HI> Court and his<NOTE PLACE="marg">2 King. 4.</NOTE> hou&s;e; if he would learne to be a good war|riour, let him &s;ee what order the Lord hath placed in the Campe of the <HI>Iewes;</HI> and if he<NOTE PLACE="marg">Numb. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">0 10.</NOTE> would learne ju&s;tice, he &s;hall &s;ee it exactly de|&s;cribed in the Law of God.</P>
<P>My Honourable Lord, I haue made choi&s;e of your L^p: to reco~mend this Treati&s;e to your Patrocinie, becau&s;e yee know what it is to be among&s;t Gods people; many great men if they get their portion in this life among&s;t the<NOTE PLACE="marg">P&s;al. 17.</NOTE> people of this world, they care not to be De|ni&s;ions in the &s;ocietie of Gods people, and they content them&s;elues with the portion of this world, and &s;ay, <HI>Bonum est hic e&s;&s;e;</HI> but this is a freedome which is bought at a higher rate, it co&s;t the chiefe Captaine a great &s;umme of<NOTE PLACE="marg">Act. 22 28.</NOTE> money&punc; to be made a freeman in <HI>Rome;</HI> but to be made a freeman in the Church of GOD, it co&s;t the price of Chri&s;ts bloud. Great men de&s;ire to be out of this fir&s;t &s;ocietie, they de|&s;ire
<PB REF="4"> not to liue like bea&s;ts; but if they come to the &s;econd &s;ocietie, to liue like civill men, that doth content them; they giue GOD thankes (perhaps) for this, that they are men and not bea&s;ts, and that they haue beene bred civilly, but few giue God thankes for this, that they liue under the Go&s;pell, where they may learne Chri&s;t, <HI>not many Noble are called.</HI><NOTE PLACE="marg">1 Cor. 2.</NOTE> Sometimes they may tremble and feare, as <HI>Fe|lix</HI><NOTE PLACE="marg">Act. 24. 25.</NOTE> did, and put off their conver&s;ion to another<NOTE PLACE="marg">Act 26. 28.</NOTE> time, and &s;ome of them are like <HI>Agrippa,</HI> who almo&s;t are per&s;waded to be Chri&s;tians; but<NOTE PLACE="marg">Act. 13. 7.</NOTE> few like <HI>Sergius Paulus,</HI> who was converted at <HI>Pauls</HI> preaching.</P>
<P>My Lord, you haue had &s;till the practi&s;e of Religion in your hou&s;e, and one of the be&s;t helpes to further you, your worthy and reli|gious Lady, who&s;e name &s;melleth now like<NOTE PLACE="marg">Ho&s;ea 14 7.</NOTE> the wine of <HI>Lebanon,</HI> when &s;hee is gone, and now &s;he enjoyeth the fruit of that, when nei|ther her Nobilitie, birth, or worldly honour profited nothing; and this I write unto your L^p: be&s;eeching you to goe on in that Chri|&s;tian cour&s;e, that both by your place and ex|ample, you may draw others unto the truth. The Lord promi&s;ed that he would giue the<NOTE PLACE="marg">P&s;al. 2. 8.</NOTE> <HI>uttermo&s;t parts of the earth for a po&s;&s;e&s;sion to his Sonne;</HI> this is the Motto of this Iland, and the farther
<PB REF="5"> North, it is the nearer to the ends of the earth, &s;tudie therefore my good Lord, that Ie&s;us Chri&s;t may haue his po&s;&s;e&s;&s;ion enlarged in the North, and this &s;hall be your crowne in the latter day, when all your po&s;&s;e&s;&s;ions &s;hall faile you.</P>
<CLOSER><SIGNED><HI>Your Honours in all dutifull &s;ubmi&s;sion,</HI> IOHN VVEEMSE:</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="5">
<HEAD>THE CONTENTS.</HEAD>
<LIST>
<ITEM><HI>Of the Iudiciall Law in generall.</HI> 1</ITEM>
<ITEM><HI>CHAPTER I.</HI> That Kingly Government is be&s;t. <HI>Page 4.</HI></ITEM>
<ITEM><HI>CAP. II.</HI> An explication of <HI>Iothams</HI> Parable. 7</ITEM>
<ITEM><HI>CAP. III.</HI> Why God was angry with them for chu&s;ing a King. 12</ITEM>
<ITEM><HI>CAP. IIII.</HI> What <HI>Samuel</HI> meant by <HI>mi&s;hpat hammelech.</HI> 14</ITEM>
<ITEM><HI>CAP. V.</HI> A difference betwixt the election of <HI>Saul,</HI> and the election of <HI>David.</HI> 16</ITEM>
<ITEM><HI>CAP. VI.</HI> Of the annointing of their Kings; and whether the Kings and Prie&s;ts were annointed with the &s;ame oyle, or not. 18</ITEM>
<ITEM><HI>CAP. VII.</HI> How the Kings of Iudah and I&s;rael brake the commande|ment in multiplying wiues. 22</ITEM>
<ITEM><HI>CAP. VIII.</HI> A compari&s;on betwixt <HI>Salomons</HI> Kingdome and <HI>Chri&s;ts.</HI> 27</ITEM>
<ITEM><HI>CAP. IX.</HI> Whether <HI>Rahab</HI> was a betrayer of the Citie of <HI>Iericho.</HI> 34</ITEM>
<ITEM><HI>CAP. X.</HI> Whether the Kingdome of Iudah or I&s;rael were the be&s;t Go|vernment.
<PB REF="6">38</ITEM>
<ITEM><HI>CAP. XI.</HI> Whether the <HI>Iewes</HI> might chu&s;e <HI>Herod</HI> for their King. 44</ITEM>
<ITEM><HI>CAP. XII.</HI> Whether <HI>I&s;hbo&s;eth</HI> was a rebell in affecting the Kingdome, or not. 47</ITEM>
<ITEM><HI>CAP. XIII.</HI> Whether it was lawfull for the Iewes to pay tribute to <HI>Cae|&s;ar,</HI> or not. 49</ITEM>
<ITEM><HI>CAP. XIIII.</HI> Whether <HI>Naboth</HI> might haue ju&s;tly denied to &s;ell his vine|yard to <HI>Ahab,</HI> or not. 52</ITEM>
<ITEM><HI>CAP. XV.</HI> Whether the <HI>Iewes</HI> &s;hould be tollerated in a Christian Com|mon-wealth. 57</ITEM>
<ITEM><HI>CAP. XVI.</HI> Of the Synedrion of the Iewes. 61</ITEM>
<ITEM><HI>CAP. XVII.</HI> Whether a Iudge is bound to giue &s;entence according to things proved and alleadged, or according to his owne private knowledge. 66</ITEM>
<ITEM><HI>CAP. XVIII.</HI> An partus &s;equitur ventrem. 70</ITEM>
<ITEM><HI>CAP. XIX.</HI> An error per&s;onae irritat contractum. 72</ITEM>
<ITEM><HI>CAP. XX.</HI> That a Iudge may giue out &s;entence by the information of the fal&s;e witne&s;&s;es, and yet be free. 75</ITEM>
<ITEM><HI>CAP. XXI.</HI> Of one who killed in &s;uddaine pa&s;sion. 77</ITEM>
<ITEM><HI>CAP. XXII.</HI> Whether they might take the &s;onnes of the Prophets widdow for debt, or not. 80</ITEM>
<PB REF="6">
<ITEM><HI>CAP. XXIII.</HI> Whether a man may &s;ell his &s;onne for debt or not. 83</ITEM>
<ITEM><HI>CAP. XXIIII.</HI> Of their divers &s;orts of Rulers and Commanders. 86</ITEM>
<ITEM><HI>CAP. XXV.</HI> Of the civill counting of their times, and fir&s;t of their houre. 88</ITEM>
<ITEM>Of the houres on <HI>Ahaz</HI> Diall. 89</ITEM>
<ITEM><HI>CAP. XXVI.</HI> Of their day. 95</ITEM>
<ITEM>How they reckoned the dayes of the weeke. 98</ITEM>
<ITEM><HI>CAP. XXVII.</HI> Of their moneths. 100</ITEM>
<ITEM><HI>CAP. XXVIII.</HI> Of their yeare. 106</ITEM>
<ITEM><HI>CAP. XXIX.</HI> Of their numbring and manner of counting. 108</ITEM>
<ITEM><HI>CAP. XXX.</HI> Of their civill contracts and manner of writing them. 112</ITEM>
<ITEM><HI>CAP. XXXI.</HI> What things the Goel was bound to doe to his kinsman, and what things were done to him by his brethren. 116</ITEM>
<ITEM><HI>CAP. XXXII.</HI> The difference betwixt the brother naturall, and kin&s;man, in rai&s;ing vp &s;eed to the elde&s;t brother, and what was done if they refu&s;ed. 119</ITEM>
<ITEM><HI>CAP. XXXIII.</HI> Of their marriages. 122</ITEM>
<ITEM><HI>CAP. XXXIIII.</HI> Whether a brother naturall (to keepe the Tribes di&s;tingui|&s;hed) might marrie his brothers wife or not in I&s;rael, or
<PB REF="7"> is it meant onely of the next kin&s;man. 130</ITEM>
<ITEM><HI>CAP. XXXV.</HI> Of their Pri&s;ons aad places of puni&s;hment. 133</ITEM>
<ITEM><HI>CAP. XXXVI.</HI> Of their whipping. 138</ITEM>
<ITEM><HI>CAP. XXXVII.</HI> Whether an I&s;raelite that had lyen with a bond-maid that was betrothed, was whipped or not. 141</ITEM>
<ITEM><HI>CAP. XXXVIII.</HI> Of the Law of Retaliation. 143</ITEM>
<ITEM><HI>CAP. XXXIX.</HI> That theft among the Iewes was not capitall. 145</ITEM>
<ITEM><HI>CAP. XL.</HI> Of their proceeding in Iudgement before they executed the malefactor. 148</ITEM>
<ITEM><HI>CAP. XLI.</HI> Of their capitall puni&s;hments. 151</ITEM>
<ITEM><HI>CAP. XLII.</HI> They gave wine to tho&s;e who were going to bee excecuted. 154</ITEM>
<ITEM><HI>CAP. XLIII.</HI> Of their warres. 156</ITEM>
<ITEM><HI>CAP. XLIIII.</HI> Of their burials. 169
<LIST>
<ITEM>Of the Iewes Oeconomicks. 177</ITEM>
<ITEM>Of the manner how they &s;ate at Table. 181</ITEM>
<ITEM>Of their Fea&s;ts. 182</ITEM>
<ITEM>Of the place where the <HI>Romanes</HI> v&s;ed to make their Feasts. 185</ITEM>
<ITEM>Of their manner of drinking. 188</ITEM>
<ITEM>Of their apparell. 189</ITEM>
<PB REF="7">
<ITEM>Of the divers &s;tuffes whereof their clothes were made 190</ITEM>
<ITEM>Of their Husbandrie. 191</ITEM>
<ITEM>Of the manner how they thre&s;hed their corne. 192</ITEM>
<ITEM>A compari&s;on taken from ripe figges. 193</ITEM>
<ITEM>A compari&s;on taken from &s;hepheards. ibid</ITEM>
<ITEM>Of the mi&s;eries of the children of God in this life, and their happie e&s;tate in the world to come. 195</ITEM>
<ITEM>How the wicked may bee inlightned by the preaching of the Go&s;pell, and yet become wor&s;e after they bee illu|minated. 210</ITEM>
</LIST></ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="Scripture index">
<PB REF="8">
<HEAD>A Table of the places of Scriptures explained in this Treati&s;e of MOSES Iudiciall Lawes; the fir&s;t number &s;heweth the Chapter, the &s;econd the Ver&s;e, and the third the Page.</HEAD>
<P><TABLE>
<HEAD>Gene&s;is.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>12</CELL>
<CELL>66</CELL>
</ROW>
<ROW>
<CELL>24</CELL>
<CELL>11</CELL>
<CELL>89</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>55</CELL>
<CELL>123</CELL>
</ROW>
<ROW>
<CELL>27</CELL>
<CELL>3</CELL>
<CELL>179</CELL>
</ROW>
<ROW>
<CELL>28</CELL>
<CELL>12</CELL>
<CELL>205</CELL>
</ROW>
<ROW>
<CELL>34</CELL>
<CELL>12</CELL>
<CELL>124</CELL>
</ROW>
<ROW>
<CELL>39</CELL>
<CELL>21</CELL>
<CELL>137</CELL>
</ROW>
<ROW>
<CELL>42</CELL>
<CELL>22</CELL>
<CELL>84</CELL>
</ROW>
<ROW>
<CELL>44</CELL>
<CELL>33</CELL>
<CELL>85</CELL>
</ROW>
<ROW>
<CELL>49</CELL>
<CELL>19</CELL>
<CELL>158</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Exodus.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>31</CELL>
<CELL>192</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>5</CELL>
<CELL>47</CELL>
</ROW>
<ROW>
<CELL>14</CELL>
<CELL>13</CELL>
<CELL>204</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>29</CELL>
<CELL>95</CELL>
</ROW>
<ROW>
<CELL>22</CELL>
<CELL>27</CELL>
<CELL>81</CELL>
</ROW>
<ROW>
<CELL>31</CELL>
<CELL>14</CELL>
<CELL>153</CELL>
</ROW>
<ROW>
<CELL>32</CELL>
<CELL>7</CELL>
<CELL>17</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Leviticus.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>20</CELL>
<CELL>6</CELL>
<CELL>153</CELL>
</ROW>
<ROW>
<CELL>25</CELL>
<CELL>23</CELL>
<CELL>54</CELL>
</ROW>
<ROW>
<CELL>27</CELL>
<CELL>1</CELL>
<CELL>3</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Numbers.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>17</CELL>
<CELL>95</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>31</CELL>
<CELL>2</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>19</CELL>
<CELL>100</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>15</CELL>
<CELL>158</CELL>
</ROW>
<ROW>
<CELL>14</CELL>
<CELL>33</CELL>
<CELL>62</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Deuteron.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>1</CELL>
<CELL>1</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>4</CELL>
<CELL>160</CELL>
</ROW>
<ROW>
<CELL>17</CELL>
<CELL>12</CELL>
<CELL>64</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>14</CELL>
<CELL>12</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>20</CELL>
<CELL>6</CELL>
</ROW>
<ROW>
<CELL>20</CELL>
<CELL>10</CELL>
<CELL>37</CELL>
</ROW>
<ROW>
<CELL>25</CELL>
<CELL>6</CELL>
<CELL>121</CELL>
</ROW>
<ROW>
<CELL>29</CELL>
<CELL>5</CELL>
<CELL>160</CELL>
</ROW>
<ROW>
<CELL>33</CELL>
<CELL>2</CELL>
<CELL>2</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Io&s;hua.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>7</CELL>
<CELL>37</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>14</CELL>
<CELL>94</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>16</CELL>
<CELL>24</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>19</CELL>
<CELL>37</CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>2</CELL>
<CELL>86</CELL>
</ROW>
<ROW>
<CELL>24</CELL>
<CELL>30</CELL>
<CELL>175</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Iudges.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>15</CELL>
<CELL>109</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>10</CELL>
<CELL>194</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>2</CELL>
<CELL>165</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>23</CELL>
<CELL>13</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>9</CELL>
<CELL>8</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>15</CELL>
<CELL>109</CELL>
</ROW>
<ROW>
<CELL>14</CELL>
<CELL>8</CELL>
<CELL>123</CELL>
</ROW>
<ROW>
<CELL>18</CELL>
<CELL>17</CELL>
<CELL>5</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Ruth.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>17</CELL>
<CELL>170</CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>14</CELL>
<CELL>180</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>11</CELL>
<CELL>127</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>1 <HI>Sam.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>13</CELL>
<CELL>14</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>25</CELL>
<CELL>15</CELL>
</ROW>
<ROW>
<CELL>16</CELL>
<CELL>7</CELL>
<CELL>17</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>13</CELL>
<CELL>9</CELL>
</ROW>
<ROW>
<CELL>17</CELL>
<CELL>7</CELL>
<CELL>123</CELL>
</ROW>
<ROW>
<CELL>25</CELL>
<CELL>11</CELL>
<CELL>199</CELL>
</ROW>
<ROW>
<CELL>31</CELL>
<CELL>13</CELL>
<CELL>173</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>2 <HI>Sam.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>18</CELL>
<CELL>170</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>12</CELL>
<CELL>20</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>5</CELL>
<CELL>17</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>4</CELL>
<CELL>24</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>8</CELL>
<CELL>26</CELL>
</ROW>
<ROW>
<CELL>18</CELL>
<CELL>33</CELL>
<CELL>20</CELL>
</ROW>
<PB REF="8">
<ROW>
<CELL>19</CELL>
<CELL>17</CELL>
<CELL>41</CELL>
</ROW>
<ROW>
<CELL>24</CELL>
<CELL>12</CELL>
<CELL>17</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>15</CELL>
<CELL>5</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>1 <HI>King.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>1</CELL>
<CELL>208</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>11</CELL>
<CELL>25</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>7</CELL>
<CELL>101</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>25</CELL>
<CELL>5</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>29</CELL>
<CELL>31</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>23</CELL>
<CELL>9</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>26</CELL>
<CELL>37</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>18</CELL>
<CELL>28</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>7</CELL>
<CELL>10</CELL>
</ROW>
<ROW>
<CELL>17</CELL>
<CELL>20</CELL>
<CELL>80</CELL>
</ROW>
<ROW>
<CELL>21</CELL>
<CELL>3</CELL>
<CELL>54</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>2 <HI>King.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>7</CELL>
<CELL>49</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>1</CELL>
<CELL>19</CELL>
</ROW>
<ROW>
<CELL>15</CELL>
<CELL>19</CELL>
<CELL>33</CELL>
</ROW>
<ROW>
<CELL>21</CELL>
<CELL>20</CELL>
<CELL><HI>ibid</HI></CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>1 <HI>Chron.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>21</CELL>
<CELL>10</CELL>
<CELL>17</CELL>
</ROW>
<ROW>
<CELL>22</CELL>
<CELL>14</CELL>
<CELL>23</CELL>
</ROW>
<ROW>
<CELL>27</CELL>
<CELL>1</CELL>
<CELL>101</CELL>
</ROW>
<ROW>
<CELL>29</CELL>
<CELL>3</CELL>
<CELL>22</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>23</CELL>
<CELL>13</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>2 <HI>Chron.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>17</CELL>
<CELL>15</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>17</CELL>
<CELL>32</CELL>
</ROW>
<ROW>
<CELL>32</CELL>
<CELL>27</CELL>
<CELL>23</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Ezra.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>5</CELL>
<CELL>84</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Nehem.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>65</CELL>
<CELL>21</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>E&s;ther.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>5</CELL>
<CELL>86</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Iob.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>10</CELL>
<CELL>6</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>4</CELL>
<CELL>18</CELL>
</ROW>
<ROW>
<CELL>24</CELL>
<CELL>3</CELL>
<CELL>82</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>P&s;al.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>20</CELL>
<CELL>7</CELL>
<CELL>24</CELL>
</ROW>
<ROW>
<CELL>45</CELL>
<CELL>4</CELL>
<CELL>42</CELL>
</ROW>
<ROW>
<CELL>63</CELL>
<CELL>12</CELL>
<CELL>156</CELL>
</ROW>
<ROW>
<CELL>65</CELL>
<CELL>8</CELL>
<CELL>96</CELL>
</ROW>
<ROW>
<CELL>68</CELL>
<CELL>30</CELL>
<CELL>165</CELL>
</ROW>
<ROW>
<CELL>72</CELL>
<CELL>19</CELL>
<CELL>131</CELL>
</ROW>
<ROW>
<CELL>73</CELL>
<CELL>13</CELL>
<CELL>200</CELL>
</ROW>
<ROW>
<CELL>74</CELL>
<CELL>25</CELL>
<CELL>205</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>5</CELL>
<CELL>97</CELL>
</ROW>
<ROW>
<CELL>104</CELL>
<CELL>15</CELL>
<CELL>9</CELL>
</ROW>
<ROW>
<CELL>105</CELL>
<CELL>18</CELL>
<CELL>137</CELL>
</ROW>
<ROW>
<CELL>137</CELL>
<CELL>15</CELL>
<CELL>176</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Proverbs.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>6</CELL>
<CELL>88</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>13</CELL>
<CELL>111</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>31</CELL>
<CELL>146</CELL>
</ROW>
<ROW>
<CELL>20</CELL>
<CELL>5</CELL>
<CELL>30</CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>10</CELL>
<CELL>118</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>8</CELL>
<CELL>105</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>16</CELL>
<CELL>9</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Eccle&s;.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>28</CELL>
<CELL>26</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>12</CELL>
<CELL>1</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>8</CELL>
<CELL>9</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>2</CELL>
<CELL>108</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>16</CELL>
<CELL>177</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Cant.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>4</CELL>
<CELL>126</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>7</CELL>
<CELL>31</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>11</CELL>
<CELL>125</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>6</CELL>
<CELL>29</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>6</CELL>
<CELL>25</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>8</CELL>
<CELL>60</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>E&s;ay.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>7</CELL>
<CELL>25</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>7</CELL>
<CELL>10</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>2</CELL>
<CELL>76</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>27</CELL>
<CELL>22</CELL>
</ROW>
<ROW>
<CELL>2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></CELL>
<CELL>7</CELL>
<CELL>158</CELL>
</ROW>
<ROW>
<CELL>30</CELL>
<CELL>24</CELL>
<CELL>191</CELL>
</ROW>
<ROW>
<CELL>40</CELL>
<CELL>12</CELL>
<CELL>108</CELL>
</ROW>
<ROW>
<CELL>50</CELL>
<CELL>7</CELL>
<CELL>48</CELL>
</ROW>
<ROW>
<CELL>53</CELL>
<CELL>9</CELL>
<CELL>174</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Ierem.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>4</CELL>
<CELL>97</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>18</CELL>
<CELL>171</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>19</CELL>
<CELL>135</CELL>
</ROW>
<ROW>
<CELL>16</CELL>
<CELL>77</CELL>
<CELL>183</CELL>
</ROW>
<ROW>
<CELL>29</CELL>
<CELL>26</CELL>
<CELL>135</CELL>
</ROW>
<ROW>
<CELL>32</CELL>
<CELL>9</CELL>
<CELL>54</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>14</CELL>
<CELL>115</CELL>
</ROW>
<ROW>
<CELL>34</CELL>
<CELL>5</CELL>
<CELL>171</CELL>
</ROW>
<ROW>
<CELL>38</CELL>
<CELL>6</CELL>
<CELL>134</CELL>
</ROW>
<ROW>
<CELL>43</CELL>
<CELL>12</CELL>
<CELL>193</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Lam.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>11</CELL>
<CELL>11</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>12</CELL>
<CELL>11</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Ezek.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>1</CELL>
<CELL>103</CELL>
</ROW>
<ROW>
<CELL>15</CELL>
<CELL>2</CELL>
<CELL>9</CELL>
</ROW>
<ROW>
<CELL>16</CELL>
<CELL>24</CELL>
<CELL>34</CELL>
</ROW>
<ROW>
<CELL>18</CELL>
<CELL>16</CELL>
<CELL>82</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Daniel.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>12</CELL>
<CELL>179</CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>31</CELL>
<CELL>103</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>25</CELL>
<CELL>96</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Ho&s;ea.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>3</CELL>
<CELL>124</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>10</CELL>
<CELL>193</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>11</CELL>
<CELL>192</CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>11</CELL>
<CELL>5</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Amos.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>8</CELL>
<CELL>154</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Obadiah.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>7</CELL>
<CELL>185</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>18</CELL>
<CELL>167</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<PB REF="9">
<HEAD>Ionah.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>5</CELL>
<CELL>136</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Micah.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>2</CELL>
<CELL>87</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>16</CELL>
<CELL>16</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>1</CELL>
<CELL>149</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Nahum.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>12</CELL>
<CELL>193</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Zacha.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>1</CELL>
<CELL>107</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>9</CELL>
<CELL>17</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>12</CELL>
<CELL>170</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Malac.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>8</CELL>
<CELL>86</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>4</CELL>
<CELL>1</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Matth.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>22</CELL>
<CELL>61</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>29</CELL>
<CELL>197</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>27</CELL>
<CELL>52</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>18</CELL>
<CELL>186</CELL>
</ROW>
<ROW>
<CELL>20</CELL>
<CELL>2</CELL>
<CELL>52</CELL>
</ROW>
<ROW>
<CELL>22</CELL>
<CELL>17</CELL>
<CELL>49</CELL>
</ROW>
<ROW>
<CELL>25</CELL>
<CELL>30</CELL>
<CELL>134</CELL>
</ROW>
<ROW>
<CELL>26</CELL>
<CELL>12</CELL>
<CELL>10</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>68</CELL>
<CELL>59</CELL>
</ROW>
<ROW>
<CELL>27</CELL>
<CELL>9</CELL>
<CELL>113</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>17</CELL>
<CELL>59</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Mark.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>13</CELL>
<CELL>193</CELL>
</ROW>
<ROW>
<CELL>14</CELL>
<CELL>15</CELL>
<CELL>186</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>56</CELL>
<CELL>68</CELL>
</ROW>
<ROW>
<CELL>15</CELL>
<CELL>23</CELL>
<CELL>155</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Luke.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>51</CELL>
<CELL>30</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>1</CELL>
<CELL>63</CELL>
</ROW>
<ROW>
<CELL>14</CELL>
<CELL>8</CELL>
<CELL>182</CELL>
</ROW>
<ROW>
<CELL>19</CELL>
<CELL>22</CELL>
<CELL>48</CELL>
</ROW>
<ROW>
<CELL>22</CELL>
<CELL>30</CELL>
<CELL>30</CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>4</CELL>
<CELL>150</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>25</CELL>
<CELL>154</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Iohn.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>29</CELL>
<CELL>126</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>31</CELL>
<CELL>89</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>49</CELL>
<CELL>30</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>31</CELL>
<CELL>22</CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>3</CELL>
<CELL>78</CELL>
</ROW>
<ROW>
<CELL>16</CELL>
<CELL>19</CELL>
<CELL>195</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Act.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>10</CELL>
<CELL>113</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>35</CELL>
<CELL>136</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>19</CELL>
<CELL>70</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>10</CELL>
<CELL>134</CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>35</CELL>
<CELL>88</CELL>
</ROW>
<ROW>
<CELL>21</CELL>
<CELL>4</CELL>
<CELL>177</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Rom.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>2</CELL>
<CELL>60</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>14</CELL>
<CELL>30</CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>13</CELL>
<CELL>178</CELL>
</ROW>
<ROW>
<CELL>14</CELL>
<CELL>13</CELL>
<CELL>67</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>1 <HI>Cor.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>11</CELL>
<CELL>73</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>12</CELL>
<CELL>63</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>31</CELL>
<CELL>184</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>2 <HI>Cor.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>17</CELL>
<CELL>107</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>24</CELL>
<CELL>139</CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>1</CELL>
<CELL>76</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Ephe&s;.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>8</CELL>
<CELL>168</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>9</CELL>
<CELL>176</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Philip.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>6</CELL>
<CELL>30</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>5</CELL>
<CELL>41</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Colo&s;&s;.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>3</CELL>
<CELL>31</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>1 <HI>Tim.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>1</CELL>
<CELL>35</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>6</CELL>
<CELL>81</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>2 <HI>Tim.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>4</CELL>
<CELL>167</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Heb.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>13</CELL>
<CELL>32</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>1 <HI>Pet.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>4</CELL>
<CELL>126</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>9</CELL>
<CELL>21</CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>5</CELL>
<CELL>25</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>2 <HI>Pet.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>19</CELL>
<CELL>97</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>1 <HI>Iohn.</HI></HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>1</CELL>
<CELL>76</CELL>
</ROW>
</TABLE></P>
<P><TABLE>
<HEAD>Revel.</HEAD>
<ROW ROLE="label">
<CELL><HI>Cap.</HI></CELL>
<CELL><HI>Ve.</HI></CELL>
<CELL><HI>Pag.</HI></CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>4</CELL>
<CELL>149</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>9</CELL>
<CELL>190</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>1</CELL>
<CELL>105</CELL>
</ROW>
<ROW>
<CELL>17</CELL>
<CELL>14</CELL>
<CELL>3</CELL>
</ROW>
</TABLE></P>
</DIV1>
<DIV1 TYPE="Index of Hebrew words">
<PB REF="9">
<HEAD>A Table of the Hebrew words expounded in this Booke.</HEAD>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 64</ITEM>
<ITEM><GAP DESC="foreign"> 59</ITEM>
<ITEM><GAP DESC="foreign"> 44</ITEM>
<ITEM><GAP DESC="foreign"> 81</ITEM>
<ITEM><GAP DESC="foreign"> 106</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 44</ITEM>
<ITEM><GAP DESC="foreign"> 105</ITEM>
<ITEM><GAP DESC="foreign"> 141</ITEM>
<ITEM><GAP DESC="foreign"> 17</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 158</ITEM>
<ITEM><GAP DESC="foreign"> 157</ITEM>
<ITEM><GAP DESC="foreign"> 44</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 132</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> <HI>Demon&s;trativum</HI> 86</ITEM>
<ITEM><GAP DESC="foreign"> <HI>ibid</HI></ITEM>
<ITEM><GAP DESC="foreign"> 175</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 63</ITEM>
<ITEM><GAP DESC="foreign"> 152</ITEM>
<ITEM><GAP DESC="foreign"> 63</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 10</ITEM>
<ITEM><GAP DESC="foreign"> 12</ITEM>
<ITEM><GAP DESC="foreign"> 67</ITEM>
<ITEM><GAP DESC="foreign"> 163</ITEM>
<ITEM><GAP DESC="foreign"> 191</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 109</ITEM>
<ITEM><GAP DESC="foreign"> 163</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 26</ITEM>
<ITEM><GAP DESC="foreign"> 29</ITEM>
<ITEM><GAP DESC="foreign"> 178</ITEM>
<ITEM><GAP DESC="foreign"> 29</ITEM>
<ITEM><GAP DESC="foreign"> 157</ITEM>
<ITEM><GAP DESC="foreign"> 152</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 137</ITEM>
<ITEM><GAP DESC="foreign"> 196</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 180</ITEM>
<ITEM><GAP DESC="foreign"> 145</ITEM>
<ITEM><GAP DESC="foreign"> 169</ITEM>
<ITEM><GAP DESC="foreign"> 14</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 16</ITEM>
<ITEM><GAP DESC="foreign"> 191</ITEM>
<ITEM><GAP DESC="foreign"> 14</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 24</ITEM>
<ITEM><GAP DESC="foreign"> 61</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 152</ITEM>
<ITEM><GAP DESC="foreign"> 5</ITEM>
<ITEM><GAP DESC="foreign"> 24</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 150</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 125</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 87</ITEM>
<ITEM><GAP DESC="foreign"> 81</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 146</ITEM>
<ITEM><GAP DESC="foreign"> 57</ITEM>
<ITEM><GAP DESC="foreign"> 88</ITEM>
<ITEM><GAP DESC="foreign"> 87</ITEM>
<ITEM><GAP DESC="foreign"> 126</ITEM>
<ITEM><GAP DESC="foreign"> 189</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 106</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="index of Greek words">
<PB REF="10">
<HEAD>&para; A Table of the Greeke words expounded in this Booke.</HEAD>
<LIST>
<HEAD>A</HEAD>
<ITEM><GAP DESC="foreign"> 9</ITEM>
<ITEM><GAP DESC="foreign"> 45</ITEM>
<ITEM><GAP DESC="foreign"> 126</ITEM>
<ITEM><GAP DESC="foreign"> <HI>ibid</HI></ITEM>
<ITEM><GAP DESC="foreign"> 178</ITEM>
<ITEM><GAP DESC="foreign"> 12<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></ITEM>
</LIST>
<LIST>
<HEAD>B</HEAD>
<ITEM><GAP DESC="foreign"> 172</ITEM>
<ITEM><GAP DESC="foreign"> 191</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 44</ITEM>
<ITEM><GAP DESC="foreign"> 88</ITEM>
<ITEM><GAP DESC="foreign"> <HI>ibid</HI></ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 183</ITEM>
<ITEM><GAP DESC="foreign"> 178</ITEM>
<ITEM><GAP DESC="foreign"> 11</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 88</ITEM>
<ITEM><GAP DESC="foreign"> 162</ITEM>
<ITEM><GAP DESC="foreign"> 182</ITEM>
<ITEM><GAP DESC="foreign"> 141</ITEM>
<ITEM><GAP DESC="foreign"> 88</ITEM>
<ITEM><GAP DESC="foreign"> 15</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 163</ITEM>
<ITEM><GAP DESC="foreign"> 138</ITEM>
<ITEM><GAP DESC="foreign"> 150</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 150</ITEM>
<ITEM><GAP DESC="foreign"> 58</ITEM>
</LIST>
<LIST>
<HEAD>M</HEAD>
<ITEM><GAP DESC="foreign"> 178</ITEM>
<ITEM><GAP DESC="foreign"> 186</ITEM>
</LIST>
<LIST>
<HEAD>N</HEAD>
<ITEM><GAP DESC="foreign"> 172</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 152</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 189</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 44</ITEM>
<ITEM><GAP DESC="foreign"> 182</ITEM>
<ITEM><GAP DESC="foreign"> 52</ITEM>
</LIST>
<LIST>
<HEAD>Y</HEAD>
<ITEM><GAP DESC="foreign"> 88</ITEM>
</LIST>
<LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"> 103</ITEM>
<ITEM><GAP DESC="foreign"> 184</ITEM>
</LIST>
<LIST>
<HEAD>X</HEAD>
<ITEM><GAP DESC="foreign"> 187</ITEM>
<ITEM><GAP DESC="foreign"> 88</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="subject index">
<PB REF="10">
<HEAD>An Alphabeticall Table of the chiefe matters and principall di&s;tinctions contained in this Booke.</HEAD>
<LIST>
<HEAD>A</HEAD>
<ITEM><HI>A Donijah</HI> how guiltie of trea&s;on, 43.</ITEM>
<ITEM><HI>Anger</HI> followeth the com|plexion of the bodie, 80. to do a thing in anger, 79.</ITEM>
<ITEM><HI>Anointing</HI> of the Kings a judiciall Law, 18. See <HI>King.</HI> their anointing be|fore meat, 187.</ITEM>
<ITEM><HI>Apparell,</HI> of the matter of their apparell, 189. See <HI>Cloaths.</HI></ITEM>
<ITEM><HI>Apologue,</HI> two Apologues found in the Scripture, 8. God teacheth by Apo|logues, 7. what we &s;hould looke to in an Apologue 8.</ITEM>
</LIST>
<LIST>
<HEAD>B</HEAD>
<ITEM><HI>Battaile,</HI> &s;ee <HI>Warres.</HI></ITEM>
<ITEM><HI>Beds</HI> in which they &s;at, 185 the decking of their beds, 186</ITEM>
<ITEM><HI>Borne,</HI> fir&s;t borne &s;ucceeded to the Kingdome by the Law of Nations, 47.</ITEM>
<ITEM><HI>Bo&s;ome,</HI> to leane in it a to|ken of loue, 181.</ITEM>
<ITEM><HI>Bow,</HI> &s;ee <HI>Lamentation.</HI></ITEM>
<ITEM><HI>Bramble</HI> repre&s;enteth a bad King, 10.</ITEM>
<ITEM><HI>Bread</HI> of &s;undry &s;orts amo~g&s;t the Iewes, 179. breaking of bread a token of loue, 184</ITEM>
<ITEM><HI>Brother,</HI> the priviledges of the elde&s;t brother 117. what the &s;econd brother was to doe to him, <HI>ibid.</HI></ITEM>
<ITEM><HI>Bridegroome,</HI> his friends, 126. what was the office of the Bridegrooms friend <HI>ibid.</HI> the manner of ble&s;|&s;ing the Bridegroome and Bride, 127.</ITEM>
<ITEM><HI>Buriall,</HI> the place of buriall, 169. &s;trangers buried by
<PB REF="11"> them&s;elues, 170. Ceremo|nies u&s;ed at Burials, <HI>ibid.</HI> great charges at their bu|rials, 175. fea&s;ts at their burials, 174. they com|forted the liuing after the buriall, 175. See <HI>tombe</HI> and <HI>dead.</HI></ITEM>
<ITEM><HI>Burning,</HI> a puni&s;hment a|mongst the Iewes, 151. who were burnt, <HI>ibid.</HI></ITEM>
</LIST>
<LIST>
<HEAD>C</HEAD>
<ITEM><HI>Campe,</HI> foure remarkable things in the Campe of I&s;rael, 159.</ITEM>
<ITEM><HI>Cae&s;ar</HI> more mild than Pha|raoh to the Iewes, 52.</ITEM>
<ITEM><HI>Chri&s;t</HI> called the Oyle, 22. whether Chri&s;t was his proper name 21. he payed tribute, 51 derided by the Iewes, 154. why he refu|&s;ed the drinke, 155. he &s;uffered in all his &s;en&s;es, <HI>ibid.</HI></ITEM>
<ITEM><HI>Cloaths,</HI> of the matter of them, 190. of the colour of them, <HI>ibid.</HI> divers &s;orts of cloath, 191.</ITEM>
<ITEM><HI>Concupi&s;cence</HI> twofold 79</ITEM>
<ITEM><HI>Condemned,</HI> what done to them before the executi|on, 154.</ITEM>
<ITEM><HI>Contract,</HI> the manner of writing it, 112 of the &s;ea|ling of it, 113.</ITEM>
<ITEM><HI>Cut,</HI> what meant by cutting off, 153.</ITEM>
</LIST>
<LIST>
<HEAD>D</HEAD>
<ITEM><HI>Dan,</HI> a war like Tribe, 158. he was the gathering ho&s;t, <HI>ibid.</HI></ITEM>
<ITEM><HI>Daniel,</HI> why he eat Lentils, 179.</ITEM>
<ITEM><HI>David,</HI> how cho&s;en, 14. how called the Lords &s;ervant, 15, a man according to his heart, <HI>ibid.</HI> Why he mourned for Abner and Ab&s;olon, 20. thrice a|nointed, 21. how he came by his riches, 23. hee brake not his oath to Shi|mei, 40. &s;inned not in killing the Amalekite, <HI>ib.</HI></ITEM>
<ITEM><HI>Day,</HI> Hezekias day, 94. Io&s;hua's day, <HI>ibid.</HI></ITEM>
<ITEM><HI>Day</HI> threefold, 95 the &s;piri|tuall u&s;e of it, 97. how the dayes are reckoned from the Planets, 99.</ITEM>
<ITEM><HI>Day</HI> when taken for a yeare, &amp; when for a moneth, 123</ITEM>
<ITEM><HI>Dead,</HI> how long they lamen|ted the dead, 170. Min|&s;trels at the buriall of the
<PB REF="11"> dead, 171. they hyred mourners, <HI>ibid.</HI> the &s;ong of the mourners, <HI>ibid.</HI> wa|&s;hed &amp; embalmed the dead bodies, 172. burnt &s;weet Odours for them, <HI>ibid.</HI></ITEM>
<ITEM><HI>Death,</HI> the Iewes put not two to death in one day, 150.</ITEM>
<ITEM><HI>Diall,</HI> fiue &s;orts of Dials, 90. of Ahaz dial, <HI>ibid.</HI> things remarkable in it, 90. &amp;c. the &s;pirituall u&s;e of dials, 94.</ITEM>
<ITEM><HI>Dinner</HI> de&s;cribed by draw|ing of water, 89. it was the time of the Iewes breakfa&s;t, 177. they fed &s;paringly at dinner, 178.</ITEM>
<ITEM><HI>Dowrie</HI> given by the man at the fir&s;t, 124.</ITEM>
<ITEM><HI>Drinke,</HI> of their Drinke, 168. the manner of their drinking, <HI>ibid.</HI></ITEM>
<ITEM><HI>Dyet,</HI> three &s;orts of dyets, 180.</ITEM>
</LIST>
<LIST>
<HEAD>E</HEAD>
<ITEM><HI>Earth,</HI> the lower parts of it put for the wombe and graue, 176.</ITEM>
<ITEM><HI>Edomites</HI> and <HI>Egyptians</HI> di&s;tingui&s;hed from other Nations, 45.</ITEM>
<ITEM><HI>Embolimie</HI> yeere what, 102 Embolimie Epact counted as no Epact, 105.</ITEM>
<ITEM><HI>Error</HI> of the per&s;on when it nullifieth a Contract, 71.</ITEM>
<ITEM><HI>Evill</HI> twofold, 68.</ITEM>
<ITEM><HI>Eyes</HI> of fle&s;h what, 18.</ITEM>
<ITEM><HI>Executioner</HI> whether he is to execute a per&s;on that he knowes to be innocent, 70</ITEM>
<ITEM><HI>Examples,</HI> rules concerning examples, 33.</ITEM>
</LIST>
<LIST>
<HEAD>F</HEAD>
<ITEM><HI>Face,</HI> to &s;pit in the face a great di&s;grace, 118.</ITEM>
<ITEM><HI>Familie,</HI> three &s;orts of com|manding in the Familie, 83. the tribes divided in|to Families, 87. divi&s;ion of families, <HI>ibid.</HI></ITEM>
<ITEM><HI>Father</HI> might &s;ell his chil|dren, 84.</ITEM>
<ITEM><HI>Fea&s;ts</HI> at their marriages, 182. at their weaning and death, 183. at their burials, 174. at their co|venants, 183 who were invited to their Fea&s;ts, 184. the number at their Fea&s;ts, <HI>ibid.</HI> the end of them, <HI>ibid.</HI></ITEM>
<ITEM><HI>Figges</HI> greene and ripe, 193.</ITEM>
</LIST>
<LIST>
<HEAD>G</HEAD>
<ITEM><HI>Gentile</HI> taken two wayes, 45</ITEM>
<PB REF="12">
<ITEM><HI>Gideon</HI> his Proclamation before he went to battaile, 165. he cho&s;e the mo&s;t co|wards, <HI>ibid.</HI></ITEM>
<ITEM><HI>Glutton,</HI> who called a Glut|ton, 198.</ITEM>
<ITEM><HI>God</HI> hath exceptions from his law, 131. how he is &s;aid to cut off a man, 153</ITEM>
<ITEM><HI>Goel</HI> &s;ee <HI>Kin&s;man.</HI></ITEM>
<ITEM><HI>Goods</HI> a double u&s;e of them, 199</ITEM>
<ITEM><HI>Government,</HI> what things e&s;&s;entiall and accidentall in it, 4. Monarchicall the be&s;t, 5.</ITEM>
<ITEM><HI>Grace</HI> doth not aboli&s;h na|ture, 35.</ITEM>
<ITEM><HI>Graue</HI> a &s;trong pri&s;on, 136. the bodies re&s;t in it a &s;hort while, 176. great affini|tie betwixt it and the wombe, <HI>ibid.</HI></ITEM>
</LIST>
<LIST>
<HEAD>H</HEAD>
<ITEM><HI>Hell</HI> a fearefull pri&s;on, 136 no comfort in it, nor re|demption out of it, 137.</ITEM>
<ITEM><HI>Herod</HI> why he might be King, 45. Why called a private man, 46.</ITEM>
<ITEM><HI>Hor&s;es</HI> when, and when not to be multiplied, 24. 25. Hor&s;es houghed 24.</ITEM>
<ITEM><HI>Houre</HI> from whence deri|ved, 88 houres twofold, 89. houres mea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ured by their &s;hadow, 178.</ITEM>
</LIST>
<LIST>
<HEAD>I</HEAD>
<ITEM><HI>Iael</HI> had a Covenant with the I&s;raelites and Cana|nites, 36.</ITEM>
<ITEM><HI>Iewes,</HI> the manner of their ble&s;sing, 32. Iew taken two wayes, 45. a people prone to rebellion, 49. how they plead for their libertie, 50. they detest Chri&s;tians, 57. they ex|pect Elias, 58. they op|po&s;e them&s;elues to Chri&s;ts offices and natures, 58. 59. whether they may be &s;uffered amongst Chri&s;ti|ans, 60.</ITEM>
<ITEM><HI>Ioab</HI> his vertues, 39. his vices, 41.</ITEM>
<ITEM><HI>Io&s;hua</HI> what league he made with the Nations, 37. a type of Chri&s;t, 38. his co|venant with the Gibeo|nites, 73.</ITEM>
<ITEM><HI>I&s;hbo&s;heth</HI> compared with Ieroboam, 48. not excu|&s;ed for affecting the King|dome, <HI>ibid.</HI></ITEM>
<ITEM><HI>I&s;raelites,</HI> not &s;et to &s;ervile
<PB REF="12"> worke, 15. why called Mo&s;es people, 17.</ITEM>
<ITEM><HI>Iudah</HI> his priviledges 157. when he was the Lyons whelpe, and when the young Lyon, <HI>ibid.</HI></ITEM>
<ITEM><HI>Iudge,</HI> difference betwixt the hou&s;e of Iudgement and the hou&s;e of the Iud|ges, 61. when they &s;at in judgement, 64. the order how they &s;at, <HI>ibid.</HI></ITEM>
</LIST>
<LIST>
<HEAD>K</HEAD>
<ITEM><HI>Kings,</HI> in&s;truments of much good, 5. a good King re|pre&s;ented by the Oliue, Vine, and Fig-tree, 10. he is the head &amp; husband of the Subjects, 11. Kings had more ab&s;olute autho|ritie than the Iudges in I&s;rael, 13. the Iewes bla|med for asking a King 12 What King de&s;cribed by Samuel, 14. of the anoin|ting of the Kings 18. 19. What Kings were anoin|ted with holy Oyle, <HI>ibid.</HI> How the Kings of Iuda and I&s;rael might multi|ply riches, 22. Kings of I&s;rael more formall in ju|&s;tice than the Kings of Iuda, 38. 39.</ITEM>
<ITEM><HI>Kin&s;man,</HI> the priviledges of the neere&s;t Kin&s;man 117. Chri&s;t our neere Kin&s;man <HI>ibid.</HI> a difference betwixt the Kin&s;man and naturall brother, 121.</ITEM>
<ITEM><HI>Knowledge</HI> twofold, 69.</ITEM>
</LIST>
<LIST>
<HEAD>L</HEAD>
<ITEM><HI>Lament</HI> &s;ee <HI>dead.</HI></ITEM>
<ITEM><HI>Lamentation</HI> of the Bow, what, 170. Lamentations intituled diver&s;ly, 171.</ITEM>
<ITEM><HI>Land,</HI> what land the Iewes might &s;ell, and what not, 54. 55. Hanameel &s;old not his Land, 54.</ITEM>
<ITEM><HI>Law,</HI> three &s;orts of Lawes given to the Iewes. 1. Iu|diciall law what, <HI>ibid.</HI> compared with humane Lawes. 2. it permitted ma|ny things 3. the puni&s;hme~t of it alterable, <HI>ibid.</HI> com|pared to a Iailer. <HI>ibid.</HI></ITEM>
<ITEM><HI>Lazarus</HI> not a proper name, 196. his mi&s;eries 200. compared with Iob, <HI>ibid.</HI></ITEM>
<ITEM><HI>League</HI> twofold 37. What league to be made with the Nations, 37.</ITEM>
<ITEM><HI>Leah</HI> why &s;et downe as an example, 127.</ITEM>
<PB REF="13">
<ITEM><HI>Lillie,</HI> the &s;ong of the Lillie what, 170.</ITEM>
</LIST>
<LIST>
<HEAD>M</HEAD>
<ITEM><HI>Man</HI> Gods penny.</ITEM>
<ITEM><HI>Marriage,</HI> the time betwixt the affiancing and the marriage, 123 marriages made three wayes, <HI>ibid.</HI> di&s;&s;olued three waies, 124 &s;olemnities at their mar|riages, 125. the ble&s;sing at the marriage, 127. the &s;ong at their marriage, 128.</ITEM>
<ITEM><HI>Mid&s;t</HI> twofold, 93. 144.</ITEM>
<ITEM><HI>Mini&s;ters</HI> Chri&s;ts &s;econd bre|thren, 117. the portion of a &s;lothfull Mini&s;ter, 118</ITEM>
<ITEM><HI>Miracles</HI> threefold, 39.</ITEM>
<ITEM><HI>Mo&s;es</HI> how he cho&s;e the Se|ventie, 65. how his &s;pirit was upon them, <HI>ibid.</HI></ITEM>
<ITEM><HI>Moneths</HI> how reckoned 100 how many dayes in the moneth, <HI>ibid.</HI> how many moneths in the yeare 101 Moneths of the Moone con&s;idered three wayes, 102. they had no proper name before the Captivi|tie, 103. what was recko|ned from every Moneth, 107.</ITEM>
<ITEM><HI>Mourners,</HI> &s;ee <HI>dead.</HI></ITEM>
</LIST>
<LIST>
<HEAD>N</HEAD>
<ITEM><HI>Nation,</HI> of de&s;troying the &s;even Nations, 36.</ITEM>
<ITEM><HI>Number,</HI> the rounding of number, 62. of the Iewes numbring 108. the num|ber <HI>&s;eaven</HI> what it &s;ignifi|ed, 146. Why the duall number doubted, <HI>ibid.</HI></ITEM>
</LIST>
<LIST>
<HEAD>O</HEAD>
<ITEM><HI>Oyle,</HI> three &s;orts of Oyle, 9. whether the Kings and Prie&s;ts were anointed with the &s;ame oyle, 18.</ITEM>
<ITEM><HI>Oliue</HI> tree an excellent &s;ort of wood 9.</ITEM>
</LIST>
<LIST>
<HEAD>P</HEAD>
<ITEM><HI>Pa&s;&s;ion,</HI> things done in pa&s;|&s;ion and deliberately, 77.</ITEM>
<ITEM><HI>Peace</HI> to be offered to the e|nemies, 166. three condi|tions of peace, <HI>ibid.</HI></ITEM>
<ITEM><HI>Prie&s;t</HI> how anointed 18. how his anointing pertained to the Iudiciall Law, <HI>ibid.</HI> he might not mourne for the dead, 20.</ITEM>
<ITEM><HI>Precepts</HI> of three &s;orts a|mongst</ITEM>
<PB REF="13">
<ITEM>the Iewes, 145. Affirmatiue binde not &s;o &s;trictly as negatiue 146.</ITEM>
<ITEM><HI>Pri&s;on,</HI> three &s;orts of Pri|&s;ons amongst the Iewes. 131. &s;ome of their Pri|&s;ons without, and &s;ome within the gates of Ieru|&s;alem, <HI>ibid.</HI> Ezechiels pri&s;on, Ieremiahs pri&s;on, and Peters pri&s;on compa|red together, 135. three &s;orts of pri&s;ons, 136.</ITEM>
<ITEM><HI>Pro&s;elytes</HI> of two &s;orts, 44 when they might enter into the Congregation, <HI>i|bid.</HI></ITEM>
<ITEM><HI>Puni&s;hments</HI> of diuers &s;orts amongst the Iewes, 138</ITEM>
</LIST>
<LIST>
<HEAD>Q</HEAD>
<ITEM><HI>Queenes</HI> in favour with Sa|lomon, 26.</ITEM>
</LIST>
<LIST>
<HEAD>R</HEAD>
<ITEM><HI>Rahab,</HI> what things objected again&s;t her, 34. free of trea&s;on, 35. &s;aved al|though a Cananiti&s;h 36. a type of the Church.</ITEM>
<ITEM><HI>Rahel</HI> why &s;et downe as an example, 127.</ITEM>
<ITEM><HI>Redeemer,</HI> &s;ee <HI>Kin&s;man.</HI></ITEM>
<ITEM><HI>Retaliation</HI> twofold, 143. Of the law of Retaliation,</ITEM>
<ITEM><HI>ibid.</HI> the &s;trict and milde &s;en&s;e of it, 144. the Ro|man Law of Retaliation. <HI>ibid.</HI></ITEM>
<ITEM><HI>Righteou&s;nes</HI> twofold, 49.</ITEM>
</LIST>
<LIST>
<HEAD>S</HEAD>
<ITEM><HI>Salomon,</HI> how he came by his riches, 23. his wiues. 25. his Kingdome com|pared to the Moone, 27. 28. his throne &s;ee <HI>throne.</HI> Salomon compared with Chri&s;t, 30. Arguments prooving his repentance, 32. foure chiefe vertues in him, 42. why he cau&s;ed to kill Ioab, Adoniah, and Shimei, <HI>ibid.</HI> his glorie compared with the Lillie, 197.</ITEM>
<ITEM><HI>Sell,</HI> the Iewes might &s;ell their hou&s;es, 56. but not their lands, 50. the father might &s;ell his Children, 83. but not his wife, <HI>i|bid.</HI></ITEM>
<ITEM><HI>Seventie</HI> which Mo&s;es cho&s;e 65. they had the &s;pirit of Mo&s;es, <HI>ibid.</HI> they had not the gift of Prophecie by habit, 66.</ITEM>
<ITEM><HI>Shepherds,</HI> how they fed their flockes, 194.</ITEM>
<PB REF="14">
<ITEM><HI>Shoe,</HI> pulling off of the &s;hoe twofold, 119.</ITEM>
<ITEM><HI>Shimei</HI> how guiltie of trea|&s;on, 41.</ITEM>
<ITEM><HI>Song</HI> &s;ee <HI>victorie.</HI></ITEM>
<ITEM><HI>Souldiers,</HI> when they entred to the warres amongst the Iewes, 152.</ITEM>
<ITEM><HI>Stoning</HI> a capitall puni&s;h|ment amongst the Iewes, 151. who were &s;toned, <HI>i|bid.</HI></ITEM>
<ITEM><HI>Strangling,</HI> who were &s;tran|gled, 152.</ITEM>
<ITEM><HI>Synedrion</HI> divided into fiue parts, 62. where it &s;at, <HI>ibid.</HI> What things judged in it, 64.</ITEM>
</LIST>
<LIST>
<HEAD>T</HEAD>
<ITEM><HI>Table,</HI> how their Tables were covered 187. Of their divers &s;orts of Ta|bles, <HI>ibid.</HI></ITEM>
<ITEM><HI>Tabernacle,</HI> how it was pla|ced in the Campe, and at the removing of it, 157. 163.</ITEM>
<ITEM><HI>Theft</HI> not capitall amongst the Iewes, 145. 146.</ITEM>
<ITEM><HI>Throne,</HI> Salomons throne, 28. 29. it had Lyons on every &s;ide, <HI>ibid.</HI> admoni|tions given upon every &s;tep of his Throne.</ITEM>
<ITEM><HI>Tombs,</HI> Kings and Pro|phets were buried in &s;tate|ly Tombes, 174. Their Tombes had a marke of di&s;tinction, 175.</ITEM>
<ITEM><HI>Trees,</HI> a threefold u&s;e of the trees, 8.</ITEM>
<ITEM><HI>Tribes,</HI> how they pitched a|bout the Tabernacle, 151. 161. the feebler tribes had a couragious tribe, <HI>ibid.</HI></ITEM>
<ITEM><HI>Tribute</HI> threefold, 51.</ITEM>
</LIST>
<LIST>
<HEAD>V</HEAD>
<ITEM><HI>Vinetree</HI> a ba&s;e &s;ort of wood, 9. Why it refu&s;ed the Go|vernment, <HI>ibid.</HI></ITEM>
<ITEM><HI>Victorie,</HI> the &s;ong of Victo|rie, 167. who &s;ung the &s;ong of Victorie, 168.</ITEM>
</LIST>
<LIST>
<HEAD>W</HEAD>
<ITEM><HI>Warres</HI> of two &s;orts, 166. their names who returned were marked, 150. when they went to the warres, 156. their Generall, 162 their marching, 163. who were di&s;charged from the warres, 164. 165, how they comforted the Soul|diers before they joyned
<PB REF="14"> battaile, 167. their Co|lours, 162. their En&s;ignes and Motto's, <HI>ibid.</HI> what they did when they were at the &s;hock of the battell, 167.</ITEM>
<ITEM><HI>Whipping</HI> a puni&s;hment a|mongst the Iewes, 138. the manner of their whip|ping, 139. not whipt thrice for one fault, <HI>ibid.</HI> it was not a di&s;grace a|mongst the Iewes, 140. the &s;pirituall u&s;e of it, <HI>i|bid.</HI></ITEM>
<ITEM><HI>Widow</HI> why called emptie and dumbe, 81. Of the Prophets widow, <HI>ibid.</HI> Oppre&s;sion of the widow a grievous &s;inne, 83.</ITEM>
<ITEM><HI>Witne&s;&s;es,</HI> the chiefe part in Iudgement depended on them, 75. not to proceede without witne&s;&s;es, 76. a faithfull witne&s;&s;e, what, <HI>ibid.</HI></ITEM>
<ITEM><HI>Wiues</HI> not to be multiplied, 26. the Iewes re&s;traint in multiplying wiues, <HI>i|bid.</HI></ITEM>
</LIST>
<LIST>
<HEAD>Y</HEAD>
<ITEM><HI>Yere</HI> divided into foure &s;ea|&s;ons, 89. Leap-yeare what, 101.</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="title page">
<PB REF="15">
<PB REF="15">
<P>AN EXPOSITION OF THE LAWES OF MOSES.</P>
<LIST>
<HEAD>Viz.</HEAD>
<ITEM>Morall.</ITEM>
<ITEM>Ceremoniall.</ITEM>
<ITEM>Iudiciall.</ITEM>
</LIST>
<P><HI>The &s;econd Volume.</HI></P>
<P>Containing an explanation of diver&s;e Que&s;ti|ons and Po&s;itions for the right under&s;tanding thereof.</P>
<P>Wherein al&s;o are opened divers ancient Rites &amp; Cu&s;tomes of the <HI>Iewes,</HI> and al&s;o of the <HI>Gentiles,</HI> as they haue relation to the <HI>Iewi&s;h.</HI></P>
<P>Together with an explication of &s;undry difficult Texts of Scripture, which depend upon, or belong unto every one of the Commandements, as al&s;o upon the Ceremoniall and Iudiciall Lawes.</P>
<P>Which Texts are &s;et downe in the Tables before each particular Booke.</P>
<P><HI>All which are cleered out of the Originall Languages, the Hebrew and</HI> Greeke, and out of the di&s;tinctions of the Schoolemen and Ca&s;es of the Ca&s;ui&s;ts.</P>
<Q><GAP DESC="foreign"></Q>
<Q>Qui i&s;ta facit non d<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">movebitur in et<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">rn<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">m</Q>
<P><HI>By</HI> IOHN WEEMSE, of <HI>Lathocker</HI> in <HI>Scotland,</HI> Preacher of Gods Word.</P>
<P><HI>LONDON.</HI> Printed by <HI>Iohn Daw&s;on</HI> for <HI>Iohn Bellamie,</HI> and are to be &s;old at his Shoppe at the &s;igne of the three Golden <HI>Lyons</HI> is <HI>Cornehill,</HI> neere the <HI>Royall Exchange.</HI> 1632.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="part">
<PB REF="16">
<PB N="1" REF="16">
<HEAD>AN EXPLICATION OF THE IVDICIALL LAWES OF <HI>MOSES;</HI> As they are annexed to the Morall and Ceremo|niall Lawes.</HEAD>
<HEAD>Of the Iudiciall Lawes in generall.</HEAD>
<P>_SALOMON the Preacher, <HI>Ec|cle&s;</HI> 4. 12. &s;aith, that <HI>a threefold Cord is not quickly broken.</HI> The LORD gaue his people three &s;orts of Lawes, as three Cords to binde them, and to keepe them in obedience. The fir&s;t<NOTE PLACE="marg">God gaue his Morall, Iudiciall, and Ceremo|niall Law to his people as a threefold Cord.</NOTE> was his morall Law, which was properly called <HI>his Law Deut.</HI> 6. 1. Secondly, he gaue them his Ceremoniall Lawes, which are called <HI>his Statutes and Decrees, Exod.</HI> 12. 24. And thirdly, <HI>his Iudgements,</HI> which were the Iudiciall Lawes, <HI>Mal. 4. 4. Deut.</HI> 24. 17.</P>
<P>The&s;e Iudiciall Lawes were Determinations of the<NOTE PLACE="marg">The Iudiciall Law what.</NOTE> Morall Law.</P>
<P>A Determination is either <HI>Iuris divini</HI> or <HI>Humani;</HI>
<PB N="2" REF="17"> the&s;e Determinations in <HI>Mo&s;es</HI> judiciall Lawes are <HI>divi|ni</HI><NOTE PLACE="marg"><LIST>
<HEAD>Determi|natio</HEAD>
<ITEM><HI>Iuris divini.</HI></ITEM>
<ITEM><HI>Iuris humani.</HI></ITEM>
</LIST></NOTE> <HI>juris;</HI> therefore they had greater force to binde the <HI>Iewes,</HI> than any municipall Law hath to binde the Sub|jects now, in re&s;pect they were given by God him&s;elfe, and the&s;e Lawes of men which draw neare&s;t to them in equitie, are mo&s;t perfect; although particularly they cannot be fitted to every Nation, no more than a &s;hooe of one mea&s;ure can &s;erue for every foote.</P>
<P>The &s;econd &s;ort of Determination is <HI>Iuris humani,</HI> when men determinate, where there is no expre&s;&s;e com|mandement of God, as concerning circum&s;tances, time, places, per&s;ons, and &s;uch. God commandeth in his law, that they &s;hould pay their fir&s;t fruits, but he determi|neth not how much they &s;hould pay of their fir&s;t fruits; then the Prie&s;ts come in with their humane determina|tion, that the mo&s;t &s;hall giue no more than one of fiftie, and the lea&s;t &s;hall giue no le&s;&s;e than one of &s;ixtie. When <MILESTONE UNIT="Simile."> the <HI>I&s;raelites</HI> were travelling in the Wilderne&s;&s;e, they had the Cloud to direct them by day, and the pillar of fire to direct them by night; yet they de&s;ired <HI>Iethro</HI> to be eyes to them, <HI>Num.</HI> 10. 31. What neede had they of <HI>Iethro</HI> to be eyes to them, &s;eeing they had the Cloud by day and the pillar of fire by night? <HI>Iethro</HI> was a guide to them, to &s;hew them the particular places and wayes in the Wilderne&s;&s;e, as the Cloud and the pillar were their guide to direct them to <HI>Canaan.</HI> So humane De|terminations and Lawes, are but guides in particular circum&s;tances.</P>
<P>Humane Lawes they command, they forbid, and<NOTE PLACE="marg">A compari&s;on betwixt Humane Lawes and <HI>Mo&s;es</HI> Iudiciall Lawes.</NOTE> &s;ometimes they permit, and la&s;tly they puni&s;h: &s;o yee &s;hall &s;ee all the&s;e foure in <HI>Mo&s;es</HI> Iudiciall Law. Fir&s;t, his Iudiciall Lawes doe command, but they command the outward man onely, and here <HI>Mo&s;es</HI> &s;peaketh to<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Ignea lex.</HI></NOTE> them but as a Iudge, and they differ from that fierie Law, the morall Law, that &s;earcheth and peirceth into the heart, <HI>Deut.</HI> 33. 2.</P>
<PB N="3" REF="17">
<P>Secondly, Humane Lawes doe prohibite and forbid; &s;o doe the&s;e Iudiciall Lawes, and there are moe of them which are Negatiues than Affirmatiues, to &s;hew us the perver&s;e nature of man.</P>
<P>Thirdly, Humane Lawes giue way and permit &s;ome|thing<NOTE PLACE="marg">Why <HI>Mo&s;es</HI> Iudiciall Lawes permit many things.</NOTE> for the e&s;chewing of greater evill; &s;o doth <HI>Mo&s;es</HI> Iudiciall Law, <HI>Levit.</HI> 27. 10. When a man offered a Bea&s;t vnto the Lord which he had vowed, he might not change a good for a bad, or a bad for a good; this was commanded onely for e&s;chewing of greater evill; for if it had beene lawfull to change once, a good in place of a bad one, then they would haue come quickly to this, to haue changed a bad for a good: So this Law permitted divorcement for the hardne&s;&s;e of the peoples hearts, and for the e&s;chewing of greater inconvenience, lea&s;t hard-hearted men &s;hould haue killed their wiues.</P>
<P>Fourthly, the puni&s;hments inflicted by humane lawes<NOTE PLACE="marg">The puni&s;hments of the Iudiciall Law al|terable.</NOTE> are alterable: &s;o were the puni&s;hments in <HI>Mo&s;es</HI> Iudici|all Law; therefore the <HI>Iewes</HI> &s;ay of them, <HI>a&s;cendunt &amp; de&s;cendunt,</HI> which they vnder&s;tand, not of the greate&s;t and highe&s;t tran&s;gre&s;&s;ions, but <HI>praecepta media,</HI> their middle Pre|cepts did forbid. Example, <HI>Ex.</HI> 22. If a man kept a pu&s;h|ing Oxe, knowing that he were wont to pu&s;h, if he kill a man, then the Law ordaineth that the man &s;hall die, or el&s;e to redeeme him&s;elfe with a &s;umme of money; here the Law a&s;cended or de&s;cended: but if a man had wilfully killed a man, that was <HI>praeceptum grave,</HI> the pu|ni&s;hment neither a&s;cended nor de&s;cended, but he was to die the death.</P>
<P>The Scripture compareth the morall Law to a pri&s;on, <HI>Gal.</HI> 3. 22. the Ceremoniall Law to a &s;econd Ward, and the&s;e Iudiciall Lawes to a Iailor, to keepe the tran&s;gre&s;|&s;ors in clo&s;e pri&s;on that none of them breake out.</P>
<DIV2 N="1" TYPE="chapter">
<PB N="4" REF="18">
<HEAD>CHAPTER 1. That Kingly Government is the be&s;t Government.</HEAD>
<EPIGRAPH>
<Q><BIBL>IVDG. 17. 6.</BIBL> In tho&s;e dayes there was no King in I&s;rael, but every man did that which was good in his owne eyes.</Q>
</EPIGRAPH>
<P>IN government there are fiue things to be con&s;ide|red; fir&s;t, <HI>pote&s;tas;</HI> &s;econdly, <HI>ordo;</HI> thirdly, <HI>modus;</HI> fourthly, <HI>titulus;</HI> and fiftly, <HI>v&s;us.</HI></P>
<P>Fir&s;t, there mu&s;t be a power to exerci&s;e government;<NOTE PLACE="marg">Fiue things in Go|vernment.</NOTE> &s;econdly, order, that &s;ome command and &s;ome obey, &s;ome to be &s;uperiors and &s;ome to be inferiors; thirdly, the manner, whether the governement be Monarchicall by one, or Ari&s;tocraticall by moe; fourthly, the title whether it be by Succe&s;&s;ion, or Election; and la&s;t the v&s;e, how they exerci&s;e this Authoritie.</P>
<P>That there &s;hould be a power and order in Govern|ment,<NOTE PLACE="marg">What things e&s;&s;entiall and what accidentall in Government.</NOTE> the&s;e two are e&s;&s;entiall in all Governments, no Government can &s;tand without the&s;e two; but the man|ner, whether it be by one or by moe; and the title, whe|ther it be by Succe&s;&s;ion or Election; and the v&s;e, whe|ther they governe well or not; the&s;e three are but acci|dentall in Government.</P>
<P>Of the&s;e two &s;orts of Government Monarchicall is<NOTE PLACE="marg">Monarchicall the be&s;t Government.</NOTE> the be&s;t.</P>
<P><HI>Levi ben Ger&s;on</HI> vpon the 1 <HI>Sam.</HI> 8. holdeth that Ari|&s;tocraticall<NOTE PLACE="marg">Their rea&s;ons who hold Ari&s;tocraticall Government to be the be&s;t.</NOTE> Government is be&s;t, and to be preferred to Kingly Government; learne, &s;aith he, what hath be|fallen us under the hand of Kings; <HI>David</HI> cau&s;ed the
<PB N="5" REF="18"> plague to come upon the people. 2 <HI>Sam. 24. 15. Ahab</HI> re&s;trained the raine for three yeeres. 1 <HI>King.</HI> 17. and <HI>Ze|dekiah</HI> cau&s;ed the Sanctuary to be burnt, 2 <HI>Chro.</HI> 36. 14. and the <HI>Iewes</HI> apply that &s;aying of <HI>Ho&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a, I gaue them a King in mine anger, and tooke him away in my wrath. Ho&s;.</HI> 13. 11. That is, I gaue them their fir&s;t King <HI>Saul</HI> in mine anger, and I tooke away their la&s;t King <HI>Zedekiah</HI> in my indignation. But the <HI>Iewes</HI> di&s;tingui&s;h not well here be|twixt<NOTE PLACE="marg">Wee mu&s;t di&s;tingui&s;h betwixt the parts of a Kings per&s;on, and the faults of the Office.</NOTE> the faults of a Kings per&s;on, &amp; the calling it &s;elfe; good Kings did many excellent things among&s;t them; for <HI>David</HI> a man according to Gods owne heart, <HI>fought the battels of the Lord, 1 Sam.</HI> 25. 28. appointed the or|der<NOTE PLACE="marg">Kings haue beene the In&s;truments of much good.</NOTE> of the Prie&s;ts, and Levites, and Singers, 1 <HI>Chro.</HI> 24. and 25. He made many P&s;almes to the pray&s;e of God. And <HI>Salomon</HI> who &s;ucceeded him, built the Temple, wrote many excellent Proverbs and Parables, 1 <HI>King.</HI> 4. 32. And kept peace in <HI>I&s;rael,</HI> that every man might <HI>dwell &s;afely vnder his owne Vine-tree, and vnder his Figge|tree, 1 King.</HI> 4. 25.</P>
<P>Now that Monarchicall Government is the be&s;t go|vernment,<NOTE PLACE="marg">Rea&s;ons prooving Mo|narchicall government to be the be&s;t.</NOTE> it is proved thus.</P>
<P>Kingly or Monarchicall Government re&s;embleth Gods government mo&s;t, <MILESTONE N="1" UNIT="Rea&s;on"> which is Monarchicall; &s;o it re&s;embleth Chri&s;ts government mo&s;t in the Church.</P>
<P>Kingly government is the fitte&s;t government to re|pre&s;&s;e <MILESTONE N="2" UNIT="Rea&s;on"> &s;inne; for when there was no King in <HI>I&s;rael,</HI> eve|ry man did that which he plea&s;ed; <HI>Micah</HI> &s;et up an Idol.<NOTE PLACE="marg">Kingly government fit|te&s;t to repre&s;&s;e &s;inne.</NOTE> <HI>Iudg.</HI> 18. and they defiled the Levites Concubine, be|cau&s;e there was no King in <HI>I&s;rael.</HI> By <HI>King,</HI> here is not meant any other &s;ort of government, but Kingly go|vernment, as is evident, <HI>Iudg.</HI> 18. 17. There was no Ma|gi&s;trate<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>haeres in|terdicti a <GAP DESC="foreign"> heredi|tare, vel po&s;sidens reg|num, <GAP DESC="foreign"> po&s;si<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ere <GAP DESC="foreign"> regnum.</HI></NOTE> then, but in the originall it is, <HI>there was no heire of re&s;traint then to put them to &s;hame, Iore&s;h gnetzer,</HI> which may be interpreted either <HI>haeres interdicti,</HI> or <HI>po&s;sidens regnum,</HI> there was none to po&s;&s;e&s;&s;e the Kingdome, or
<PB N="6" REF="19"> <HI>there was not an heire of re&s;traint.</HI> Here two things are to be ob&s;erved; fir&s;t, that that is the be&s;t governement which re&s;traineth &s;inne mo&s;t; &s;econdly, that that go|vernment which is by an heire of re&s;traint, is fitte&s;t to repre&s;&s;e &s;inne; but the governement Monarchicall is &s;uch, and not Ari&s;tocraticall, for it commeth not <HI>per haeredem,</HI> but onely by Election. Ob&s;erue what GOD him&s;elfe &s;aith to his people, <HI>Deut. 17. 20. that he may prolong his dayes in his Kingdome, he and his children in the mid&s;t of I&s;rael.</HI> Here the Kingdome goeth by &s;ucce&s;|&s;ion, and not by election; here was an heire of re&s;traint to repre&s;&s;e &s;inne.</P>
<P>It is objected, if Government be hereditary, then <MILESTONE UNIT="Object."> wicked <HI>Camby&s;es</HI> will &s;ucceed to good <HI>Cyrus.</HI></P>
<P>So in Kingly government, good <HI>Hezekiah</HI> &s;ucceeded <MILESTONE UNIT="An&s;w."> to Idolatrous <HI>Ahaz,</HI> and if we <HI>receiue good at the hands of God, why &s;hould we not receiue evill al&s;o,</HI> Iob 2. 10?</P>
<P>Thirdly, they alledge <HI>Io&s;ephus</HI> te&s;timony, <MILESTONE UNIT="Object."> of the <HI>Iewes</HI> dealing with <HI>Pompey</HI> to change their Government,<NOTE PLACE="marg">Lib. 4. Antiq. 5.</NOTE> and that they would be no longer under Kings; and &s;o they bring <HI>Lactantius</HI> citing <HI>Seneca,</HI> &s;peaking of the Com|mon-wealth<NOTE PLACE="marg">Lactantius lib. 17 c&punc; 15.</NOTE> of <HI>Rome&punc; Pueritiam &s;ub caeteris regibus egi&s;&s;e, ait, a quibus auctam &amp; di&s;ciplinis plurimis in&s;tituti&s;&abque; for|matam; at ver&ograve; Tarquinio regnante, cum jam qua&s;i adulta e&s;&s;e caepi&s;&s;et, &s;ervitium non tuli&s;&s;e; &amp; &s;uperbo jugo domina|tionis rejecto, malui&s;&s;e legibus obtemperare qu&agrave;m regibus.</HI></P>
<P>When the <HI>Iewes</HI> wi&s;hed that <HI>Pompey</HI> <MILESTONE UNIT="An&s;w."> might change the government,<NOTE PLACE="marg">The <HI>Romanes</HI> finde fault with the per&s;on of their King, and not with his Office.</NOTE> they wi&s;hed onely, that they might be more gently v&s;ed; they blamed the per&s;ons, and not the government &s;imply; and &s;o the <HI>Romanes</HI> were wea|ry of <HI>Tarquinius</HI> government, but they were not weary of Kingly government, as long as their Kings ruled them well.</P>
<P>Their Deduction then &s;eemeth not to haue a good ground, who &s;imply doe preferre Ari&s;tocracie to Mo|narchie;
<PB N="7" REF="19"> fir&s;t, they &s;ay <HI>Mo&s;es</HI> was extraordinarily cal|led, and <HI>Io&s;hua</HI> &s;ucceeded him; and after that, the go|vernment of the <HI>Synedrion</HI> or <HI>Seventie</HI> was &s;etled a|mong&s;t them, who&s;e government was Ari&s;tocraticall, <HI>Nomb.</HI> 11. The Iudges were &s;et up but for a time over them, and they were ray&s;ed up extraordinarily; and then the government was &s;till the Lords, as wee &s;ee in the example of <HI>Gideon, Iudg.</HI> 8. and of <HI>Iephthe, Iudg.</HI> 9. And after, that the Iudges had ruled &amp; governed them, then came <HI>Saul,</HI> who&s;e government aro&s;e from the di&s;|contentment of the people, but they &s;ay it continued in the hou&s;e of <HI>David</HI> e&s;pecially, becau&s;e he was a type of Chri&s;t; but &s;imply they &s;ay, that God liked Ari&s;to|cracie be&s;t.</P>
<P>But &s;eeing the Lord was minded to giue the people of the <HI>Iewes</HI> a King, and telleth them what King he would<NOTE PLACE="marg">God was minded to giue the <HI>Iewes</HI> a King.</NOTE> choo&s;e, <HI>Deut.</HI> 17. How liked he Ari&s;tocracie be&s;t? and he liketh that government here. <HI>Iudg.</HI> 18. 17. which is by <HI>the heire of re&s;traint</HI> or <HI>the heire of the Kingdome.</HI></P>
<P>The Conclu&s;ion of this is, let us be thankfull to God <MILESTONE UNIT="Conclu&s;ion."> for our gracious Kings Government, and that there is now an heire of re&s;traint, to put wicked men to &s;hame, and to curbe the &s;onnes of <HI>Belial.</HI></P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>CHAPTER II. An Explication of <HI>Iothams</HI> Apologue.</HEAD>
<EPIGRAPH>
<Q><BIBL>IVDG. 9. 8.</BIBL> The trees went out on a time to anoint a King over them, &amp;c</Q>
</EPIGRAPH>
<P>THe Holy Gho&s;t teacheth us in the Scriptures by Si|militudes,<NOTE PLACE="marg">God teaches us by Si|militudes, Parables, and Apologues.</NOTE> Parables, and Apologues; and as a cun|ning Painter, the more vive that his Colours are drawn
<PB N="8" REF="20"> in the purtraiture to expre&s;&s;e the image, wee commend <MILESTONE UNIT="Simile."> him the more; but when wee &s;ee an Image made by &s;ome <HI>Archimedes,</HI> that is <GAP DESC="foreign">, to mooue it &s;elfe, nod with the head, and roll the eyes, we commend that much more; So all the compari&s;ons and &s;imilitudes in the Scripture, are laid out as it were in vive Collours to us. But there are two Apologues brought in in the<NOTE PLACE="marg">Two Apologues onely found in the Scriptures.</NOTE> Scriptures, this of the trees <HI>Iudg.</HI> 9. and that 2 <HI>King.</HI> 14. 9. how the Thi&s;tle of <HI>Lebanon</HI> propounded mariage to the Cedar in <HI>Lebanon,</HI> where the trees are brought in walking and &s;peaking, which affect the mind more than plaine Similitudes; and in the&s;e we mu&s;t not &s;o much looke to the Letter, as to that which they call <GAP DESC="foreign">, or the thing &s;ignified by the Apologue.</P>
<P><HI>Iotham</HI> bringeth in here the trees anointing a King,<NOTE PLACE="marg">All the trees refu&s;e the Government.</NOTE> and they make choi&s;e of three mo&s;t excellent trees; the Oliue, the Figge, and the Vine-tree, and they all refu|&s;ed, and then they make choi&s;e of the Bramble. The<NOTE PLACE="marg">The trees de&s;cribed by their properties.</NOTE> three excellent trees which refu&s;e the government, the Oliue, the Figge, and the Vine-tree, are de&s;cribed by three properties; the Oliue for his fatne&s;&s;e, the Figge-tree for its &s;weetne&s;&s;e, and the Vine-tree becau&s;e it cheared God and man: The Oliue <HI>Iudg.</HI> 9. 9. &s;aith, <HI>&s;hould I lea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e my fatne&s;&s;e, wherewith by me they honour God &amp; man;</HI> in the Hebrew it is <HI>Hehhadalti,</HI> as if it &s;hould &s;ay,<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>ex hiphil &amp; hophal compo&s;itum, &s;en&s;us e&s;t, ve&s;tri&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e ver|bis per&s;ua&s;a ita mi&s;&s;am facere pinguedinem m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|am, juxta hiphil, &amp; <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a ip&s;a quo&abque; priver &amp; de|ficiar juxta hophal, ni|hil&abque; amplius h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">b<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">m in me commendabile.</HI> The trees &s;erue for a naturall, civill, and religious u&s;e.</NOTE> will yee per&s;wade me with your faire words to l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aue my fatne&s;&s;e, that I &s;hould be altogether deprived of it, &s;o that I haue nothing left in me worthy of commen|dation.</P>
<P>And if we will compare the&s;e three trees together, we mu&s;t con&s;ider them fir&s;t as they &s;erue for naturall u&s;es; &s;econdly, as they &s;erue for civill u&s;es; and thirdly, for religious u&s;es; and then we &s;hall &s;ee the excellency of the&s;e trees.</P>
<P>Fir&s;t, in their naturall u&s;e; con&s;ider the wood of the
<PB N="9" REF="20"> Oliue how farre it excelleth the wood of the Fig-tree,<NOTE PLACE="marg">The wood of the Oliue tree excelleth the re&s;t.</NOTE> or the Vine-tree; The Cherubims were made of the O|liue tree, 1 <HI>King.</HI> 6. 23. which was a wood both of in|durance fit to be carved or cut, better than the Algum or Almug trees which <HI>Hiram</HI> &s;ent to <HI>Salomon, 1 King.</HI> 10. 11. and it was better than the Cedar of <HI>Lebanon;</HI> the wood of the Fig-tree was but a ba&s;e &s;ort of wood, but the Vine-tree is the ba&s;e&s;t of of all, <HI>Ezek. 15. 2. 3. will a man take a pinne of it to hinge any ve&s;&s;ell,</HI> it &s;erveth for no v&s;e if it be not fruitfull; it is like the &s;alt, <HI>if it loo&s;e the &s;avour, it is good for nothing, Mat.</HI> 5. 13.</P>
<P>Secondly, con&s;ider the fruit of the&s;e trees; the Vine is<NOTE PLACE="marg">Their u&s;e in naturall things.</NOTE> <HI>uvifera,</HI> the Oliue is <HI>baccifera,</HI> and the Figge-tree is <HI>po|mifera,</HI> and they &s;erue for mo&s;t excellent u&s;es in nature; the Wine &s;erveth to cheare the heart of man, <HI>P&s;al.</HI> 104. 15. and <HI>Pro. 31. 16. giue Wine to him that is of a &s;ad heart,</HI> &s;o <HI>the Oyle maketh the face to &s;hine, P&s;al.</HI> 104. 15. and it is good for the anointing of the body. A <HI>Romane</HI> being asked how it came to pa&s;&s;e that he lived &s;o long? he &s;aid <HI>intus melle, &amp; foris ol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o:</HI> it is fit for the anointing of the<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>qui ungebat, <GAP DESC="foreign"> qui un|ctus fuit, ab <GAP DESC="foreign"> ungo.</HI></NOTE> body: therefore tho&s;e who wre&s;tled of old were called <HI>Aliptae.</HI></P>
<P>Secondly, they haue good u&s;e in curing of wounds, the <HI>Samaritane</HI> powred Wine and Oyle in the mans wounds, <HI>Luk.</HI> 10. 34. and the Figge is good to mature a boyle; the Lord commanded to lay a lump of Figges to <HI>Hezekias</HI> boyle, <HI>E&s;ay.</HI> 36.</P>
<P>For civill u&s;es, the Oyle excelleth the Wine and the<NOTE PLACE="marg"><LIST>
<HEAD>unguentum</HEAD>
<ITEM><HI>militare.</HI></ITEM>
<ITEM><HI>conv<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">vale.</HI></ITEM>
<ITEM><HI>funebre.</HI></ITEM>
</LIST></NOTE> Figge, <HI>for by me they honour man,</HI> Iudg. 9. 9. There is <HI>Vnguentum militare,</HI> wherewith their Kings were anoin|ted to goe out as their Captaines before them to the Battell; &s;o <HI>David</HI> was anointed among&s;t the mid&s;t of his brethren to be their Captaine and King, 1 <HI>Sam.</HI> 16. 13. Secondly, there was <HI>Vnguentum convivale,</HI> Eccle&s;. 9. 8. <HI>Let not Oyle be wanting to thy head, and let thy clothes
<PB N="10" REF="21"> be white.</HI> And thirdly, was <HI>Vnguentum funebre,</HI> as that box of Oyntment which was powred vpon Chri&s;ts head, <HI>Math.</HI> 26. 12.</P>
<P>Now let us con&s;ider them in their &s;pirituall u&s;es, as<NOTE PLACE="marg">The &s;pirituall u&s;e of the&s;e trees.</NOTE> they &s;erved for the wor&s;hip of God; vnder the old Te|&s;taments the Wine and the Oyle were u&s;ed in their Sa|crifices, the Oyle in their Meat-offering and the Wine in their Drinke-offering; &s;o in anoynting their High Prie&s;ts; but the Figge had no u&s;e in their Ceremoniall wor&s;hip; but in his wor&s;hip under the Go&s;pel the Wine goeth before the Figge or the Oliue, for it is the &s;igne of our Lords bloud in the Sacrament.</P>
<P>The Oliue, the Vine, and the Figge tree, fitly repre|&s;ent<NOTE PLACE="marg">The&s;e trees fitly repre|&s;ent a good King.</NOTE> a good King; the Oliue for his fatne&s;&s;e to cure and heale their wounds, <HI>E&s;a. 3. 7. Non ero Hhobhes, I will not be a healer.</HI> The <HI>Seventie</HI> tran&s;lateth it, <GAP DESC="foreign"> <HI>ligator vul|nerum;</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Ligator vulnerum.</HI></NOTE> it is the part of a good Prince to powre Oyle in the wounds of his wounded Subjects. Secondly, the Figge tree for his &s;weetne&s;&s;e repre&s;enteth a good King. 1 <HI>King. 12. 7. If thou wilt be a &s;ervant unto this people, and &s;erue them this day, then they will &s;erue thee for ever.</HI> So <HI>David</HI> &s;pake mildly and &s;weetly to the people, 1 <HI>Chron. 28. 2. Heare me my brethren and my people.</HI> Thirdly, the Vine-tree repre&s;enteth a good King; the Wine gladdeth the heart, &s;o <HI>the light of the Kings countenance is life, and his favour is a cloud of the latter raine,</HI> Prov. 16. 15.</P>
<P>When the&s;e trees which were excellent for their fruit<NOTE PLACE="marg">Three refu&s;ed the Go|vernment, <HI>Debora, Gide|on,</HI> and <HI>Iephthe.</HI></NOTE> had refu&s;ed the Government, then they made choi&s;e of the Bramble for their King; the Bramble repre&s;ented a bad King. Fir&s;t, the Bramble bringeth forth no fruit; Secondly, the Bramble hath no &s;hadow to &s;hadow the<NOTE PLACE="marg">The many evils which the Bramble brought with it.</NOTE> re&s;t; thirdly, <HI>Rhamnus</HI> the Bramble is full of prickles, what&s;oever it toucheth it holdeth fa&s;t, and it maketh bloud to follow; it was with this &s;ort of thorne where|with Chri&s;t was crowned; the <HI>Italians</HI> call it <HI>Spina &s;an|cta:</HI>
<PB N="11" REF="21"> Fourthly, the fire came from the Bramble and did not onely burne the &s;hrubs of the field, but al&s;o the Cedars which were tall, which might haue &s;eemed to be exempted&punc; from this tyrannie.</P>
<P>The <HI>Per&s;ians</HI> &s;aid of <HI>Cyrus</HI> their King, that he was their Father, and <HI>Darius</HI> their King was <GAP DESC="foreign">, a Vintner<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> who &s;old them, but <HI>Camby&s;es</HI> their King was <GAP DESC="foreign"> their Lord who hardly ruled over them.</P>
<P>The conclu&s;ion of this is, a good King is much to be <MILESTONE UNIT="Conclu&s;ion."> honoured for the great good he doth to his Subjects: Fir&s;t, he is the head of the people, and as all the mem|bers of the body will hazard them&s;elues for the &s;afetie of the head, &s;o &s;hould the &s;ubjects for the &s;afety of their Prince. Secondly, he is the Shepheard, and the Sub|jects are his flocke, but <HI>who feedeth a flocke and eateth not of the milke,</HI> 1 Cor. 9. 7. Thirdly, he is the husband and his Subjects are his wife, and therefore &s;he is called a widow when &s;he wanteth her King, <HI>Lament.</HI> 1. 1. What great lamentation doth a widow make when &s;he wants her loving hu&s;band <HI>Io&s;ias,</HI> then <HI>&s;he poured her liver out vp|on the ground, her eyes failed with teares, and her bowels were troubled, Lament.</HI> 2. 11. La&s;t, the Prince is the &s;oule and the Subjects are the bodie, and the body &s;hould doe all things for the good of the &s;oule; <HI>he is the breath of our no&s;trils, Lament.</HI> 4. 12. We &s;ee how many obligations the Subjects owe to their King.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<PB N="12" REF="22">
<HEAD>CHAPTER III. Why was God angry with them for choo&s;ing of a King.</HEAD>
<EPIGRAPH>
<Q><BIBL>1 SAM. 8. 7.</BIBL> And the Lord &s;aid unto <HI>Samuel</HI> hearken unto the voice of the people in all that they &s;ay unto thee, for they haue not reiected thee, but they haue reiected me that I &s;hould not reigne over them.</Q>
</EPIGRAPH>
<P>KIngly Government being the be&s;t Government,<NOTE PLACE="marg">God was not angry &s;imply with the <HI>Iewes</HI> for choo&s;ing of a King, but becau&s;e they pre|vented the time.</NOTE> why was the LORD then angry with the <HI>Iewes</HI> for choo&s;ing of a King?</P>
<P>He was not angry with them &s;imply for de&s;iring and choo&s;ing a King, but for the manner of their choi&s;e; for God was minded to haue given them a King, but they would not &s;tay the Lords lea&s;ure, but anticipated the time; therefore the <HI>Iewes</HI> &s;ay of them, <HI>comederunt immaturam uvam,</HI> the grape was not ripe enough as yet; wee may &s;ee that God was minded to haue given them a King, <HI>Deut.</HI> 17. becau&s;e he telleth them what &s;ort of King they &s;hould choo&s;e, and what he &s;hould doe; and they &s;ay, that he gaue them three things in com|mandement<NOTE PLACE="marg">Three things given in commandement to the <HI>Iewes</HI> when they ente|red into <HI>Canaan.</HI></NOTE> when they entered into <HI>Canaan;</HI> fir&s;t, to choo&s;e a King; &s;econdly, to roote out the <HI>Canaanites;</HI> and thirdly, to build a Temple for his wor&s;hip: God was angry with them that they &s;ought a King &s;o long as good <HI>Samuel</HI> ruled over them; he was angry with them becau&s;e they would haue a King to reigne over them after the manner of the Nations, <HI>Deut. 17. 14. I will &s;et a King over me like all the Nations round about me, but thou &s;halt &s;et them over thee whom the Lord thy God will choo&s;e:</HI> If they had &s;aid to <HI>Samuel,</HI> giue one to reigne o|ver
<PB N="13" REF="22"> us after thy death, becau&s;e thy children are corrupt, 1 <HI>Sam.</HI> 8. 3. or giue us one who may governe us in e|quitie; this had beene no offence to God: but &s;imply to de&s;ire a King like the Kings of the Nations, this was their &s;inne, and herein they rejected not <HI>Samuel,</HI> but God him&s;elfe, 1 <HI>Sam.</HI> 8. 7.</P>
<P>How was God rejected when they cho&s;e a King, <MILESTONE UNIT="Que&s;t."> &s;eeing Kings reigne by him, <HI>Prov.</HI> 8. and the Kings throne is Gods throne, 1 <HI>Chro.</HI> 29. 23. &amp; 1 <HI>King.</HI> 2. 15.</P>
<P>The Lord did reigne over them in both the&s;e &s;orts of <MILESTONE UNIT="An&s;w."> Government, but when the Iudges commanded and ruled them, they had not &s;uch an ab&s;olute Government<NOTE PLACE="marg">The Iudges had not &s;uch ab&s;olute govern|ment over the people as the Kings had.</NOTE> as when the Kings reigned over them; the Iudges might make no Lawes, nor take tribute of the people as the Kings might doe; therefore the Lords immediate Go|vernment did more appeare when the Iudges ruled them, <HI>Iudg. 8. 23. I will not rule over you, neither &s;hall my &s;onne rule over you, the Lord &s;hall rule over you.</HI> And when they rejected <HI>Samuel</HI> here they &s;aid in effect, as the <HI>Iewes</HI> &s;aid when they di&s;claimed Chri&s;t, <HI>We will haue no King to reigne over us but Cae&s;ar,</HI> Ioh. 19. 15. When the Iudges<NOTE PLACE="marg">Gods power did more appeare when the Iud|ges ruled, but his good|ne&s;&s;e and mercie appea|red more when the Kings ruled.</NOTE> ruled over them then Gods power did more appeare helping them by weake meanes; but when the Kings reigned over them, then Gods wi&s;edome and his good|ne&s;&s;e did more appeare in &s;etling a government among&s;t them, and making their Kings types of Chri&s;t. And as in Gods miracles his power did more appeare, but in his ordinary cour&s;e working by nature his wi&s;edome and goodne&s;&s;e appeared more; &s;o in the&s;e two formes of Government, his power did appeare more when the Iudges ruled over them; but in &s;etling the Kingly go|vernment among&s;t them, his goodne&s;&s;e and his wi&s;e|dome did more appeare.</P>
<P>The conclu&s;ion of this is, happie is that Kingdome <MILESTONE UNIT="Conclu&s;ion."> when the King reigneth <HI>a me, per me, &amp; propter me: a me</HI>
<PB N="14" REF="23"> when he is &s;ent by the Lord; <HI>per me,</HI> when he is &s;u&s;tained and upholden by the Lord; and <HI>propter me,</HI> when he &s;erues to glorifie God in his Kingdome.</P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD>CHAPTER IIII. What <HI>Samuel</HI> meaneth by <HI>Mi&s;hpat Hammelech.</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE></HEAD>
<EPIGRAPH>
<Q><BIBL>1 SAM. 8. 11.</BIBL> And he &s;aid this will be the manner of the King that &s;hall raigne over you, &amp;c.</Q>
</EPIGRAPH>
<P>KIMCHI &s;aith what&s;oever is &s;et downe in this Text, it is lawfull for the King to doe it, and therefore he interpreteth <HI>Mi&s;hpat Melech 1 Sam.</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Lex Regis.</HI></NOTE> 8. 8. <HI>This &s;hall be the Law of the King,</HI> or <HI>this is the thing which the King may doe by the Law;</HI> the Chaldie Para|phra&s;t paraphra&s;eth it <HI>Nimu&s;a,</HI> a Law.</P>
<P><HI>Maymone</HI> expoundeth the words in this wi&s;e, he &s;hall<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Lex, chalda|ic&egrave;.</HI></NOTE> take your Bea&s;ts at the Kings price, and your Oliues and your Vines for to maintaine his &s;ervants in the<NOTE PLACE="marg">Rambamfilius Maymone.</NOTE> Warres; and he &s;aith <HI>in nece&s;sitate omnia pertinent ad jus regis, &s;ed extra nece&s;sitatem non pertinent:</HI> But this is not the meaning of the place.</P>
<P>The Lord is de&s;cribing here to them, that King which<NOTE PLACE="marg"><HI>Samuel</HI> de&s;cribeth a ty|rant, and not what a King may lawfully doe.</NOTE> he is to giue to them in his wrath, and not what a law|full King may doe; and <HI>Mi&s;hpat</HI> here &s;ignifieth not a Law, but the manner and cu&s;tome of him who &s;hould doe &s;uch things, as 1 <HI>Sam. 2. 13. And the Prie&s;ts</HI> [Mi&s;hpat] <HI>cu&s;tome was with the people to take the fle&s;h of the &s;acrifice that did not belong to him.</HI> Here it cannot be tran&s;lated, it was <HI>the Prie&s;ts Law,</HI> for it had beene &s;acrilegious theft in the Prie&s;t to haue taken any part of the &s;acrifice, but that which was due to him. So this &s;hould be the
<PB N="15" REF="23">
[<HI>Mi&s;hpat] or cu&s;tome of this King</HI> whom God &s;ent in his wrath, that he &s;hould take any thing which he plea&s;ed from them, although it had not beene for nece&s;&s;ary u|&s;es; but 1 <HI>Sam.</HI> 10. 25. the word <HI>Mi&s;hpat</HI> is taken in a|nother<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Lex Regni.</HI></NOTE> &s;en&s;e, then <HI>Samuel told the people [Mi&s;hpat Ham|melocha] the law of the Kingdome, and laid it up before the Arke.</HI> Here <HI>Mi&s;hpat</HI> is taken in another &s;en&s;e, how the King &s;hould rule the Countrey, and this Booke <HI>Samuel</HI> laid up before the Arke; but this <HI>Mi&s;hpat</HI> was not laid up before the Arke, but was &s;et downe as a puni&s;hment for that people.</P>
<P>Now that this King which <HI>Samuel</HI> de&s;cribeth unto them (whom God &s;ent in his wrath) might not doe<NOTE PLACE="marg">Rea&s;ons prooving that he was not a lawfull King, who is de&s;cribed here.</NOTE> the&s;e things to his Subjects by lawfull authoritie, the rea&s;ons are the&s;e.</P>
<P>Fir&s;t, God gaue them this <HI>King in his anger, and tooke</HI> <MILESTONE N="1" UNIT="Rea&s;on"> <HI>him away in his wrath,</HI> Ho&s;. 13. 11. Which cannot be &s;aid of any King in whom there is but the lea&s;t &s;parkle of goodne&s;&s;e.</P>
<P>Secondly, He will take your [<HI>Cerem</HI>] not onely your <MILESTONE N="2" UNIT="Rea&s;on"> Vines,<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> but al&s;o your Vineyards, as <HI>Ahab</HI> tooke <HI>Naboths</HI> Vineyard; whereas <HI>David</HI> bought from <HI>Arauna</HI> the Ie|bu&s;ite the ground to build the Temple on.</P>
<P>Thirdly, He will take their tithes; either he will take <MILESTONE N="3" UNIT="Rea&s;on"> the&s;e tithes from the Prie&s;ts, and that had beene &s;acri|ledge; or el&s;e he will tithe the people over againe, and that had beene too hard a burden for them.</P>
<P>Fourthly, He will make your young men &s;laues, <MILESTONE N="4" UNIT="Rea&s;on"> and your young women drudges;<NOTE PLACE="marg">The Kings of <HI>I&s;rael</HI> made no free men &s;laues.</NOTE> but the good Kings of <HI>I&s;rael</HI> never did &s;o, they &s;et not the <HI>I&s;raelites</HI> to any &s;er|vile worke, 2 <HI>Chron.</HI> 2. 17. And <HI>Salomon &s;et the I&s;rae|lites to be over&s;eers over the worke of the Temple, but he &s;et Strangers to doe the &s;ervile workes.</HI></P>
<P>When the Holy Gho&s;t de&s;cribeth a good King, he calleth him <HI>Nadibh:</HI> and <GAP DESC="foreign"> in the New Te&s;tament,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Bountifull Lord,</HI> Luk. 22.</P>
<PB N="16" REF="24">
<P>In what Kings <MILESTONE UNIT="Que&s;t."> were the&s;e puni&s;hments accompli&s;hed?</P>
<P>The <HI>Iewes</HI> hold that they were not all accompli&s;hed in one King, <MILESTONE UNIT="An&s;w."> &s;ome of them were accompli&s;hed in <HI>Reho|boam,</HI> 1 King. 12. 16. &s;ome of them in <HI>Ahab,</HI> 1 King. 21. and &s;ome in <HI>Omri,</HI> Micah 6. 16.</P>
<P>The Conclu&s;ion of this is, a good King &s;eeketh not <MILESTONE UNIT="Conclu&s;ion."> theirs but them, therefore good &s;ubjects &s;hould an&s;wer as an Echo, <HI>We and ours are thine;</HI> and the good King or <HI>Nadibb</HI> will an&s;were, <HI>I and mine &s;hall be ever for you my</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Princeps, &agrave; ma|nificentia at liberalitate &s;ic dictus.</HI></NOTE> <HI>people.</HI> When the Ma&s;ter &s;endeth his &s;ervant away with his reward, and the &s;ervant doth his dutie faithfully, then it is called <GAP DESC="foreign">, <HI>Mat.</HI> 20. 2.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD>CHAPTER V. A Difference betwixt the Election of <HI>Saul,</HI> and the Election of <HI>David.</HI></HEAD>
<EPIGRAPH>
<Q><BIBL>1 SAM. 13. 14.</BIBL> The Lord hath &s;ought him a man after his owne heart.</Q>
</EPIGRAPH>
<P>FIr&s;t <HI>Saul</HI> was cho&s;en but out of the tribe of <HI>Benja|min,</HI> but <HI>David</HI> out of the tribe of <HI>Iuda;</HI> and the Kingdome was intailed to him and his po&s;teritie, but not to the po&s;teritie of <HI>Saul.</HI> In Chri&s;ts genealogie none is called a King but <HI>David</HI> onely.</P>
<P>Secondly, <HI>Saul</HI> was cho&s;en by lot, but <HI>David</HI> more<NOTE PLACE="marg"><HI>Saul</HI> was cho&s;en by lot, <HI>David</HI> immediately.</NOTE> immediately by God; and even as <HI>Matthias</HI> when he was cho&s;en by lot, his calling was not &s;o &s;olemne as <HI>Pauls</HI> was: &s;o neither was the calling of <HI>Saul</HI> &s;o &s;olemne as was the calling of <HI>David, Non tam mi&s;it Deus Saulum qu&agrave;m permi&s;it populo.</HI></P>
<P>Thirdly, when he &s;peaketh of <HI>David,</HI> he &s;aith 1 <HI>Sam.</HI>
<PB N="17" REF="24"> 13. 14. <HI>Quae&s;ivi, Bikke&s;h e&s;t diligenter inquirere, Cant.</HI> 3.<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>diligenter inqui|rere.</HI></NOTE> <HI>Exod. 4. 19. 2 Sam.</HI> 22. 33. And he was as glad in fin|ding of him, as the Widow was when &s;hee found her groat, who called in her neighbours to rejoyce with her when &s;he had found it, <HI>Luk.</HI> 16. 9.</P>
<P>Fourthly, <HI>Quae&s;ivi mihi, e&s;t dativus Commodi. Zach.</HI> 9.<NOTE PLACE="marg">Mihi e&s;t datirus commo|di, id e&s;t, in commodum meum.</NOTE> 9. <HI>Behold thy King commeth unto thee;</HI> that is, for thy profit and benefit. So <HI>David</HI> was the King that would &s;erue for the Lords glory.</P>
<P>Fiftly, he cho&s;e <HI>David</HI> according to his owne heart, this was <HI>verbum amoris;</HI> and there was great &s;imilitude betwixt <HI>Davids</HI> heart, and Gods owne heart. The <HI>Iewes</HI> ob&s;erue concerning <HI>David,</HI> that when he had &s;inned in numbring of the people, God &s;aid to the Prophet, <HI>Goe tell David, 2 Sam. 24. 12. 1 Chron.</HI> 21. 10. Giving him<NOTE PLACE="marg">How the Lord calleth <HI>David</HI> his &s;ervant.</NOTE> no other title but <HI>David;</HI> as <HI>Kimchi</HI> marketh upon that place; but when he had a purpo&s;e to build a hou&s;e for the Lord, then he &s;aid <HI>Goe tell my &s;ervant David, 2 Sam. 7. 5. 1 Chron.</HI> 17. 4. Shewing what account he maketh of &s;uch, and how acceptable men are to him, when they &s;eeke his glory, and the good of his Church. So when the people had committed Idolatry, the Lord calleth them <HI>Mo&s;es</HI> people, <HI>Goe get thee downe, for thy people</HI><NOTE PLACE="marg">Why God called the I&s;raelites <HI>Mo&s;es</HI> people.</NOTE> <HI>which thou brought&s;t out of</HI> Aegypt, <HI>haue corrupted them|&s;elues, Exod.</HI> 32. 7. He calleth them not my people, be|cau&s;e they were blotted with &s;uch a blot as was not to be found in his children, <HI>Deut.</HI> 32. 5. Now becau&s;e <HI>Da|vid</HI> was a King fit for Gods wor&s;hip, &s;ee how friendly he &s;peakes of him, <HI>I haue &s;ought to me a man;</HI> that is, an excellent man.</P>
<P>Sixtly, <HI>according to my heart;</HI> I made not choi&s;e of<NOTE PLACE="marg">God cho&s;e not <HI>David</HI> for his &s;tature.</NOTE> him for his comely &s;tature, as the people made choi&s;e of <HI>Saul,</HI> but I cho&s;e him becau&s;e he was a man according to mine owne heart.</P>
<P>The Conclu&s;ion of this is, 1 <HI>Sam. 16. 7. a man judgeth</HI> <MILESTONE UNIT="Conclu&s;ion.">
<PB N="18" REF="25"> <HI>according to his eyes, but the Lord looketh to the heart; the</HI><NOTE PLACE="marg">Carntos hab<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">re oc<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">los quid.</NOTE> <HI>Lord hath not eyes of fle&s;h, Iob</HI> 10. 4. That is, he looketh not to outward qualities as men doe; but his eyes peirce into the heart; and he made choi&s;e of <HI>David,</HI> becau&s;e he &s;aw his heart was upright. The heart of the Prince is the object of the eye of God.</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>CHAPTER VI. Of the anoynting of their Kings, and whe|ther the Kings and Prie&s;ts were anoynted with the&s;ame Oyle or not.</HEAD>
<EPIGRAPH>
<Q><BIBL>PSAL. 89. 27.</BIBL> I haue found <HI>David</HI> my &s;ervant, with my holy Oyle haue I anointed him.</Q>
</EPIGRAPH>
<P>ALthough the anointing of the Kings and Prie&s;ts<NOTE PLACE="marg">How the anointing of the Kings and Prie&s;ts pertaineth to the Iudi|ciall Law.</NOTE> was a thing ceremoniall under the Law, yet thus farre it falleth under the Iudiciall Law: fir&s;t, what Kings and their &s;onnes &s;ucceeding them were a|nointed; &s;econdly, whether the Prie&s;ts and the Kings were anointed with the &s;ame Oyle or not.</P>
<P>There were three &s;orts of per&s;ons anointed under the Law, Kings, Prie&s;ts, and Prophets.</P>
<P>All the Prie&s;ts were anointed at the fir&s;t, both the<NOTE PLACE="marg">All the Prie&s;ts at the fir&s;t were anointed.</NOTE> high Prie&s;ts and the inferior Prie&s;ts, <HI>Levit.</HI> 8. but af|terwards onely the high Prie&s;t was anointed and his &s;onnes after him, <HI>Levit.</HI> 6. 21. &amp; 21. 10. &amp; 16. 32. there|fore he was called the anointed of the Lord.</P>
<P>The Prie&s;t when he was anointed, fir&s;t, he was anoin|ted<NOTE PLACE="marg">How the Prie&s;t was anointed.</NOTE> with Oyle, &s;econdly, &s;prinkled with bloud, and thirdly, with bloud and oyle, <HI>Levit.</HI> 8. The fir&s;t was up|on his head, the &s;econd upon his fle&s;h, and the third up|on his garments.</P>
<PB N="19" REF="25">
<P>So the King was anointed, but the Kings &s;onne was<NOTE PLACE="marg">What Kings were a|nointed.</NOTE> not anointed, if his father was anointed before him; one anointing &s;erved for both, becau&s;e the Kingdome is the Kings inheritance for ever, <HI>Deut.</HI> 17. 20. But if there had beene a &s;edition, they did anoint him, to pacifie the people, and &s;ettle the &s;edition, and to make knowne who was the right King; as <HI>Salomon</HI> was anointed, becau&s;e<NOTE PLACE="marg"><HI>Maymone</HI> in his Trea|ti&s;e of the Implements of the Sanctuary, <HI>cap. 1. &s;ect. 4.</HI></NOTE> of the &s;edition of <HI>Adonijah, 1 King.</HI> 1. and <HI>Ioa&s;h</HI> becau&s;e of <HI>Athalia, 2 King.</HI> 11. and <HI>Ioahaz</HI> becau&s;e of his bro|ther <HI>Iehojakim, 2 King.</HI> 23. 30.</P>
<P>Whether were the Kings and Prie&s;ts anointed with <MILESTONE UNIT="Que&s;t."> the &s;ame Oyle or not?</P>
<P>There were foure Kings anointed at the fir&s;t with common Oyle, called the Oyle of <HI>Bal&s;om;</HI> but not with holy Oyle. Fir&s;t, <HI>Saul</HI> was anointed with this common<NOTE PLACE="marg">Foure Kings anointed both with co~mon oyle, and with the holy cyle.</NOTE> Oyle when <HI>Samuel</HI> fir&s;t anointed him, this was done in <HI>Rama,</HI> where neither the Sanctuary nor holy Oyle were; &s;econdly, he who was anointed with this common oyle was <HI>David</HI> by <HI>Samuel</HI> at <HI>Bethlehem;</HI> thirdly, <HI>Ha&s;ael</HI> and <HI>Iehu</HI> by one of the children of the Prophets, 2 <HI>King.</HI> 9. 1. And the <HI>Iewes</HI> &s;ay, that tho&s;e who were anointed by the Prophets, were anointed with common Oyle; but tho&s;e who were anointed by the high Prie&s;t were anointed with holy Oyle.</P>
<P>But <HI>Saul</HI> when he was made King over <HI>I&s;rael</HI> at <HI>Miz|peh,</HI> was anointed with the holy oyle by the high Prie&s;t, and <HI>David</HI> was anointed with the holy Oyle at <HI>Hebron</HI> and at <HI>Ieru&s;alem;</HI> when they were anointed before by the Prophets, it was but a preparation to this holy Oyle.</P>
<P>The Church of <HI>Rome</HI> holdeth that the King and the<NOTE PLACE="marg">Becanus de jure regio.</NOTE> Prie&s;t were not anointed with the &s;ame Oyle, that they may advance the Pope aboue Princes: their rea&s;on is this;</P>
<P>None that had the holy Oyle upon his head might <MILESTONE UNIT="Object.">
<PB N="20" REF="26"> lament for the dead. <HI>Levit.</HI> 21. 10. But the King might lament for the dead; therefore he was not anointed with the &s;ame Oyle wherewith the high Prie&s;t was anointed: they proue that the King might lament for the dead, as <HI>David</HI> did for <HI>Ab&s;olom, 2 Sam.</HI> 18. 33. &s;o for <HI>Abner, 2 Sam.</HI> 3. 21.</P>
<P>Although the King and the Prie&s;t were both anoin|ted <MILESTONE UNIT="An&s;w."> with the &s;ame oyle, yet the Prie&s;t is forbidden e&s;pe|cially to lament for the dead, becau&s;e he was a more vive type of Chri&s;t than the King was; and concerning <HI>Davids</HI> mourning after the Beere; <HI>R: Iudah</HI> an&s;wereth,<NOTE PLACE="marg">Why the high Prie&s;t might not mourne for the dead.</NOTE> that <HI>David</HI> did this to purge him&s;elfe, that he was not guiltie of the bloud of <HI>Abner:</HI> and the Text &s;aith, <HI>that the people and all I&s;rael under&s;tood that day, that it was not</HI><NOTE PLACE="marg">Why <HI>David</HI> mourned for <HI>Ab&s;olon</HI> and <HI>Abner.</HI></NOTE> <HI>of the King to &s;lay Abner the &s;onne of Ner, 2 Sam.</HI> 3. 27. The ceremony gaue place here to the nece&s;&s;itie, he mourned that he might take the &s;u&s;pition out of the hearts of the people: and for his mourning for <HI>Ab&s;o|lom,</HI> his pa&s;&s;ion mi&s;carried him.</P>
<P>Now the rea&s;ons proving that they were both a|nointed with the &s;ame &s;ort of Oyle are the&s;e.</P>
<P>Fir&s;t, the Oyle wherewith the Kings were anointed, <MILESTONE N="1" UNIT="Rea&s;on"> is called the holy Oyle: <HI>with mine holy Oyle haue I a|nointed him,</HI> P&s;al. 89. 27.</P>
<P>Secondly, the&s;e are the two <HI>Oliue branches that &s;tood</HI> <MILESTONE N="2" UNIT="Rea&s;on"> <HI>before the Lord, Zach.</HI> 4. 11. The Chaldie Paraphra&s;t paraphra&s;eth it thus; tho&s;e are <HI>Zerubbabel</HI> and <HI>Io&s;hua,</HI> the Prince of the people, and the high Prie&s;t; becau&s;e they were both anointed with the &s;ame &s;ort of Oyle.</P>
<P>But there was none of this &s;ort of Oyle in the &s;econd <MILESTONE UNIT="Object."> Temple, therefore the high Prie&s;t in the &s;econd Temple was not called <HI>Vnctus Iehovae,</HI> but <HI>vir multarum ve&s;tium;</HI> he was di&s;tingui&s;hed then from the re&s;t of the Prie&s;ts by the &s;everall Ornaments which he wore, but not by his anointing.</P>
<PB N="21" REF="26">
<P>Although there was no materiall oyle in the &s;econd Temple, wherewith they anointed the King and Prie&s;t, yet the &s;pirituall anointing was figured here, by the compari&s;on taken from the anointing in the Temple. So <HI>Nehem.</HI> 7. 65. there was neither <HI>Vrim</HI> nor <HI>Thummim</HI> in the &s;econd Temple, yet by the forme in the fir&s;t Tem|ple he expre&s;&s;eth what Prie&s;ts &s;hall be in the &s;econd Temple.</P>
<P>Thirdly, the King was in dignitie aboue the high <MILESTONE N="3" UNIT="Rea&s;on"> Prie&s;t, but onely when the Prie&s;t asked coun&s;ell at the Lord for him, the high Prie&s;t &s;tood when the King &s;ate in the hou&s;e of the Lord, 2 <HI>Sam.</HI> 7. 18. Is it probable then that he was anointed with an inferiour &s;ort of oyle to that wherewith the Prie&s;t was anointed?</P>
<P>A compari&s;on betwixt <HI>Davids</HI> anointing and Chri&s;t,<NOTE PLACE="marg"><HI>David</HI> thrice anointed, &s;o was Chri&s;t.</NOTE> <HI>David</HI> was thrice anointed; fir&s;t, in <HI>Bethlehem</HI> &s;ecretly by <HI>Samuel;</HI> &s;econdly, at <HI>Hebron;</HI> and thirdly, at <HI>Ieru&s;a|lem:</HI> &s;o Ie&s;us Chri&s;t was anointed in the wombe of the Virgin; &s;econdly, this anointing manife&s;ted it &s;elfe more when he taught at <HI>Nazaret, Luk.</HI> 4. 13. 14. &s;ee <HI>Act.</HI> 7. 37. 38. And this anointing was fully manife&s;ted in his re&s;urrection, <HI>P&s;al.</HI> 45.</P>
<P><HI>David</HI> was anointed a King, but he was not an anoin|ted Prophet to attend upon that calling onely, as <HI>E&s;ay</HI> and <HI>Ieremiah;</HI> but Chri&s;t was anointed both King and Prophet: <HI>Melchizedeck</HI> was a King and a Prie&s;t, but he was not a King, Prie&s;t, and Prophe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, as Chri&s;t was.<NOTE PLACE="marg">None anointed King, Prie&s;t, and Prophet, but Ie&s;us Chri&s;t.</NOTE> <HI>Samuel</HI> was a Prie&s;t and a Prophet; but he was not a King, Prie&s;t, and Prophet, as Chri&s;t was. There was never any anointed King, Prie&s;t, &amp; Prophet, but Chri&s;t onely, and we are made in him <HI>regale &s;acerdotium, 1 Pet. 1. 9. a royall Prie&s;thood.</HI></P>
<P>It may be asked &s;eeing all the children of God are <MILESTONE UNIT="Que&s;t."> called <HI>Me&s;ichim,</HI> or Chri&s;ts, whether is this Chri&s;ts proper name, or is it an appellatiue name?</P>
<PB N="22" REF="27">
<P>It is but his appellatiue name, and Ie&s;us is his proper <MILESTONE UNIT="An&s;w."> name, but yet by way of excellencie, it is appropriate to Chri&s;t; all Chri&s;tians are <HI>Me&s;ichim,</HI> but Chri&s;t is <HI>Hame|&s;hiah,</HI> that anointed of the Lord, <HI>Luk.</HI> 2. 26. He is not &s;o much called the anointed <HI>in concreto,</HI> as the oyle <HI>in ab&s;tracto, E&s;ay 10. I will take away the yoke for the Oyles</HI><NOTE PLACE="marg">Chri&s;t called the oyle.</NOTE> <HI>&s;ake,</HI> that is, for the anointeds &s;ake Ie&s;us Chri&s;t.</P>
<P>The Pope claimeth to be aboue Kings in his anoin|ting, <MILESTONE UNIT="Conclu&s;ion."> in &s;tate, and worldly dignitie; therefore this &s;hew|eth him to be that man of &s;inne, who <HI>exalteth him&s;elfe a|boue all that are called gods, 2 The&s;&s;.</HI> 2. 4. that is, aboue all Princes and Kings.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD>CHAPTER VII. How the Kings of <HI>Iudah</HI> and <HI>I&s;rael,</HI> brake this Commandement in multiplying riches.</HEAD>
<EPIGRAPH>
<Q><BIBL>DEVT. 17. 17.</BIBL> Neither &s;hall he greatly multiply to him&s;elfe &s;ilver and gold, &amp;c.</Q>
</EPIGRAPH>
<P>ITis lawfull for Kings to multiplie riches by lawfull meanes; fir&s;t, of their owne proper inheritance,<NOTE PLACE="marg">How the Kings of <HI>Iu|da</HI> and <HI>I&s;rael</HI> might multiplie riches.</NOTE> 1 <HI>Chron.</HI> 29. 3. this the Hebrewes call <HI>Segulla, I haue of my owne proper good.</HI> Secondly, the King may mul|tiply his riches by husbandry, as <HI>Vzzia</HI> did, 2 <HI>Chron.</HI> 26 10. So by tributes and gifts given unto him by other Nations, 2 <HI>Chron.</HI> 17. 5. in token of their homage and &s;ubjection. So with things purcha&s;ed by lawfull warre from captiues, 2 <HI>Sam.</HI> 8. 10. and 1 <HI>Chro. 18. 22. 2 Chro.</HI> 15. 7. So for the &s;afetie of his Country, and for the good of his Subjects, he may require tributes and taxations from the people, and more than ordinary Sub&s;idies,
<PB N="23" REF="27"> which all turnes to their good: for as the vapours which are drawne up to the Clouds, are not re&s;erved there, but are &s;ent downe to the earth againe to water it, and to make it fruitfull; &s;o the Sub&s;idies which the King exacteth from the people this wayes, come backe againe to their u&s;e, to keepe and to defend them.</P>
<P><HI>David</HI> had great riches, and he got his riches three<NOTE PLACE="marg">How <HI>David</HI> came by his riches.</NOTE> wayes: fir&s;t by his tributes; &s;econdly, by the &s;poyle of his enemies; for he fought twentie battels, and got all the &s;poyle from the enemies; and thirdly, he had <HI>ar|gentum capitationis,</HI> the pole-money of all the people; and all this he laid up for the building of the Temple of the Lord; therefore he &s;aith 1 <HI>Chro. 22. 14. Now behold [Begnaneij] in my povertie or affliction, I haue prepared for</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>in afflictione mea.</HI></NOTE> <HI>the hou&s;e of the Lord an hundreth thou&s;and talents of gold, &amp;c.</HI> Why calleth he it, his povertie? becau&s;e he had nothing but that which he had from the Lord, 1 <HI>Chron.</HI> 29. 16. And therefore he would returne it backe againe for the building of a hou&s;e to him: here <HI>David</HI> multi|plied &s;ilver, but not contrary to the law. So <HI>Salomon</HI><NOTE PLACE="marg"><HI>Salomon</HI> how he came by his riches.</NOTE> exceeded all the Princes of the earth in riches, his Do|minion was from the river of <HI>Egypt</HI> to <HI>Euphrates;</HI> and from <HI>Libanus</HI> Northward, to the Mediterran Sea, all tho&s;e were tributaries to him; the Queene of <HI>Sheba</HI> brought out of <HI>Arabia Faelix</HI> much &s;pices to him, 1 <HI>King.</HI> 10. And he had three Navies that came home e|very third yeere with gold and pretious &s;tones; and the whole twelue tribes payd tribute to him: he did not here contrary to the law, that the King &s;hould not mul|tiplie riches, but that ble&s;&s;ing was then fulfilled in him which was made to <HI>Abraham,</HI> that his &s;eede &s;hould po&s;|&s;e&s;&s;e, from the river of <HI>Egypt</HI> to <HI>Euphrates.</HI></P>
<P>The Law &s;aith, <HI>Deut. 17. 17. Non multiplicabit &s;ibi</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>valde [lo jarbe lo meod,</HI>] in 2 <HI>Chron.</HI> 32. 27. it is &s;aid of <HI>He|zekias</HI> that he had <HI>exceeding much riches: [Harbe meod,</HI>]
<PB N="24" REF="28"> the very &s;ame words which are in the interdiction, did <HI>Hezekias</HI> gather his riches contrary to the law here? Not; the meaning of the law then is this, that a King &s;hould not multiplie gold and &s;ilver, to put his confi|dence in them, or for unnece&s;&s;ary u&s;es; and it &s;eemeth that <HI>Salomon</HI> brake not this law untill the Temple was built, the Citie enlarged, and the warres ended; then for him in his old age to lay &s;uch heavie tributes and taxa|tions upon the people, was to multiplie riches unto a wrong end: when <HI>Salomon</HI> gaue gold and &s;ilver at <HI>Ieru|&s;alem</HI> as plenteous as &s;tones, 2 <HI>Chro.</HI> 1. 15. This was law|full to giue to his Subjects, but <HI>Eccle&s;.</HI> 2. 8. he &s;ayes, <HI>I gathered me al&s;o &s;ilver and gold,</HI> when he gathered it onely to &s;atisfie his covetous de&s;ire, and not for nece&s;|&s;ary u&s;es, that was the tran&s;gre&s;&s;ion of the Law.</P>
<P>The next part of the interdiction was this, that he &s;hould not multiplie hor&s;es to him&s;elfe.</P>
<P>The end of this interdiction was fir&s;t, to take away all commerce and dealing with the <HI>Egyptians;</HI> for having commerce with the <HI>Egyptians,</HI> &amp; bringing hor&s;es from thence, they were in danger to be infected with Idola|try. Secondly, he forbad them to multiply hor&s;es, lea&s;t<NOTE PLACE="marg">Why God forbad them to multiplie.</NOTE> they &s;hould tru&s;t in them, <HI>P&s;al. 20. 7. Some tru&s;t in Cha|riots, and &s;ome in Hor&s;es, but we will remember the name of the Lord our God.</HI> He forbad to multiply hor&s;es to tru&s;t in them, therefore the Lord commandeth <HI>Io&s;hua 11. 6. Thou &s;halt hough their hor&s;es, [Tegnakker Su&s;ehen] &s;ubner</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Subnervahis equos.</HI></NOTE> <HI>equos,</HI> thou &s;halt not kill them, but cut the ma&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r|&s;inew, and make them unfit for any &s;ervice and warre hereafter, that they might doe no &s;ervice again&s;t the people of God afterwards: they might take Camels<NOTE PLACE="marg"><HI>Io&s;hua</HI> why comman|ded to hough the hor|&s;es.</NOTE> and A&s;&s;es in the Battell, <HI>Numb.</HI> 31. 11. and &s;uch bca&s;ts as were not fit for the warres, and if at any time they re&s;erved any of the Hor&s;es, it was but a &s;mall number: &s;o we &s;ee 2 <HI>Sam.</HI> 8. 4. that <HI>David</HI> of a thou&s;and Chari|ots
<PB N="25" REF="28"> and &s;eaven hundreth hor&s;emen which he tooke in the warres, <HI>re&s;erved onely hor&s;es for an hundreth Chariots;</HI> but he houghed all the re&s;t of the Chariot hor&s;es, he left them &s;o, that they might &s;erue for other u&s;es, but not for the warres, and he re&s;erved here but the tenth part of them; <HI>Salomon</HI> at the fir&s;t was commended for the multitude of his hor&s;es, becau&s;e he kept them for the defence of the Countrey; but the Law forbiddeth<NOTE PLACE="marg">When hor&s;es and &s;ilver may be multiplied.</NOTE> to keepe them for unnece&s;&s;ary u&s;es, for o&s;tentation, or for tru&s;ting in them, and &s;o <HI>Salomon</HI> fell afterwards to multiplie hor&s;es and gold exceedingly, but not for ne|ce&s;&s;ary u&s;es; and &s;ee how <HI>E&s;ay</HI> is a Commentary to this law, <HI>cap.</HI> 2. 7. 8. and &s;heweth us the end of this inter|diction, when he &s;aith, <HI>the land is full of &s;ilver and gold,</HI><NOTE PLACE="marg">Multiplying of hor&s;es and gold, draw them to Idolatrie.</NOTE> <HI>neither is there any end of their trea&s;ures; their land is al&s;o full of their hor&s;es, neither is there any end of their Chari|ots; their land is al&s;o full of Idols.</HI> Here we &s;ee why the Lord forbiddeth them to multiplie hor&s;es, becau&s;e the&s;e drew them to make a league with Idolaters, and made them wor&s;hip Idols.</P>
<P>Thirdly, the King is forbidden to multiplie Wiues,<NOTE PLACE="marg">The heathens multiply Wiues.</NOTE> <HI>Pro. 31. 3. Giue not thy &s;trength to women, nor thy wayes to that which de&s;troyeth Kings;</HI> the Heathen Kings gaue them&s;elues much to haue many wiues: <HI>A&s;&s;huerus</HI> com|manded, that through all his Provinces which were an hundreth twentie and &s;eaven, that the mo&s;t beauti|full Virgins &s;hould be brought to him, <HI>E&s;th.</HI> 2. 3. And <HI>Darius</HI> had as many wiues as there are dayes in the<NOTE PLACE="marg">Iu&s;ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i. lib. 12.</NOTE> yeere; but <HI>Salomon</HI> exceeded them all in the number of his wiues.</P>
<P>The number of <HI>Salomons</HI> Wiues and Concubines are<NOTE PLACE="marg">The reconciliation of the&s;e two places <HI>King.</HI> 11 3. and <HI>Cant.</HI> 6. 8. concerning <HI>Salomons</HI> Wiues.</NOTE> reckoned diver&s;ly, 1 <HI>King.</HI> 11. 3. it is &s;aid that he <HI>had &s;eve~ hundreth wiues Prince&s;&s;es, and three hundreth Concubines:</HI> but <HI>Cant.</HI> 6. 8. there <HI>are &s;ixtie Queenes and eightie Concu|bines, and Virgines without number:</HI> where he alludeth
<PB N="26" REF="29"> to the number of <HI>Salomons</HI> wiues: <HI>Genebrard</HI> goeth a|bout to reconcile the places this wayes, that <HI>Salomon</HI> at the fir&s;t had but &s;ixtie Queenes, and eightie Concu|bines; but afterward their number came to &s;even hun|dreth wiues, and three hundreth Concubines; but this reconciliation cannot &s;tand; for then it &s;hould follow that <HI>Salomon</HI> wrote the <HI>Canticles</HI> before he repented; but the true reconciliation is this, although he had &s;even hundreth Queenes, yet he had &s;ixtie of them who were<NOTE PLACE="marg">Sixtie Queenes which were in favour with him.</NOTE> mo&s;t in favour with him, and honoured by the people, and the&s;e are &s;et downe, <HI>Cant.</HI> 6. 8. and they were brought forth that day that <HI>Salomon</HI> maried <HI>Pharaohs</HI> daughter, and when <HI>they &s;aw her, they prai&s;ed her beautie and dignitie,</HI> and they &s;aid, <HI>who is &s;hee that looketh out at the windows as the morning;</HI> the whole number of his Wiues and Concubines &s;eemeth to haue beene a thou|&s;and, <HI>Eccle&s;. 2. 28. Of men I haue found one of a thou&s;and, but I haue not found a woman amongst the&s;e thou&s;ands.</HI></P>
<P>This Law that the King &s;hould not multiplie wiues,<NOTE PLACE="marg">The <HI>Iewes</HI> re&s;traint of multiplying wiues.</NOTE> the <HI>Iewes</HI> re&s;trained it to eighteene wiues; they &s;ay that <HI>David</HI> the King had &s;ixteene wiues, 2 <HI>Sam. 15. 16. the King left ten women which were Concubines to keepe the hou&s;e;</HI> the&s;e Concubines were his wiues, and be&s;ides it is &s;aid, 1 <HI>Chro.</HI> 3. 6. that he had &s;ix wiues moe, in all he had &s;ixteene. So <HI>Rehoboam</HI> had eighteene wiues, 2 <HI>Chro.</HI> 11. 21. And they adde farther, that <HI>David</HI> had &s;ix wiues before <HI>Nathan</HI> came to him, 2 <HI>Sam.</HI> 3. 13. then the Lord &s;aid unto him, 2 <HI>Sam. 12. 8. if that had beene too little for thee, I would haue overmore given thee &s;uch &amp; &s;uch things;</HI> the word is twice repeated here [<HI>Cahenna ve cahenna</HI>]<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>quot illae quot illae,</HI> twelue moe make in all the&s;e eight|teene wiues which <HI>David</HI> might haue had; and the <HI>Tar|gum</HI> paraphra&s;eth that place, <HI>Deut. 17. 17. Ne multipli|cet <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">xores ultra octodecem, ne depravent cor ejus;</HI> and <HI>Salo|mon Iarchi</HI> upon <HI>Deut.</HI> 17. he &s;hall not multiplie wiues
<PB N="27" REF="29"> aboue eighteene, becau&s;e we finde that <HI>David</HI> the King had but eighteene wiues. Yee &s;ee upon what a &s;andie ground they build this: they &s;ay that <HI>David</HI> and <HI>Reho|boam</HI> brake not this commandement, becau&s;e they con|tained them&s;elues within the number of eighteene; but <HI>Salomon</HI> who exceeded the number, he brake the com|mandement.</P>
<P>To multiplie wiues was altogether again&s;t the law;<NOTE PLACE="marg">Multiplying of wiues was again&s;t the Law.</NOTE> for <HI>they two &s;hall be one fle&s;h,</HI> bindeth him as well that &s;it|teth upon the throne, as him that draweth the water and heweth the wood: but this to multiply hor&s;es and gold, is but <HI>&s;ecundum quid</HI> again&s;t the Law; that is, it is not<NOTE PLACE="marg">Multiplying of hor&s;es not altogether again&s;t the Law.</NOTE> &s;imply forbidden, but onely for unnece&s;&s;ary u&s;es, and to put their tru&s;t in them; but to enable them for the defence of their Countrey, and benefit of the E&s;tate; that is not forbidden.</P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD>CHAPTER VIII. A compari&s;on betwixt <HI>Salomons</HI> Kingdome and Chri&s;ts.</HEAD>
<EPIGRAPH>
<Q><BIBL>PSAL. 89. 2.</BIBL> His throne &s;hall be e&s;tabli&s;hed as the Moone, and &s;hall endure as the Sunne before me.</Q>
</EPIGRAPH>
<P>DAVID prayed for his &s;onne <HI>Salomon,</HI> that the <HI>Lord would giue his Iudgements to the King,</HI> and he compareth his Kingdome to the Moone;<NOTE PLACE="marg"><HI>Salomon</HI> Kingdome compared to the Moone.</NOTE> for as the Moone borroweth her light from the Sunne, &s;o he beggeth of the Lord, that he would giue light to <MILESTONE UNIT="Simile."> his &s;onne <HI>Salomon</HI> to direct him: and as A&s;trologians ob&s;erue, that when the Moone is joyned with a bad
<PB N="28" REF="30"> Planet, then her influence is bad; but when &s;he is joy|ned with a good Planet, then her influence is good; &s;o <HI>Salomon</HI> in his Government when he was joyned to Idolatry, and &s;trange women, then there was a bad in|fluence upon his Government; but when he tooke the direction from the Lord, then his Kingdome flouri&s;hed.<NOTE PLACE="marg">Plinius de Gemmis.</NOTE> There is a &s;tone in <HI>Arabia</HI> called <HI>Selenites,</HI> which grow|eth with the Moone, <MILESTONE UNIT="Simile."> and decrea&s;eth with it; when the Moone is in the wane, yee cannot &s;ee the &s;tone in the perfect colour; but when the Moone is at the full, then the &s;tone groweth againe to the full: &s;o <HI>Salomons</HI> King|dome, as long as he got light from the Lord it waxed; but when he turned once from the Lord, it decayed daily. La&s;t, it was like the Moone, the Moone in twen|tie eight dayes fini&s;heth her cour&s;e, fourteene dayes to the full, and fourteene to the wane; &s;o from <HI>Abraham</HI><NOTE PLACE="marg"><HI>Salomons</HI> kingdome like the Moone in waxing and waning.</NOTE> to <HI>Salomon</HI> fourteene generations, then the Moone was at the full; then from the end of <HI>Salomons</HI> dayes untill <HI>Zedekiah</HI> were fourteene generations; and then his King|dome decayed and waned.</P>
<P><HI>Salomon</HI> the King when he judged <HI>I&s;rael</HI> he &s;at in a throne, 1 <HI>King. 10. 18. and the King made a great throne of Ivorie, and overlaid it with the be&s;t gold;</HI> the throne had &s;ix &s;teps, and the top of the throne was round be|hinde, and it &s;tood in the porch of Iudgement where he judged the people, 1 <HI>King.</HI> 7. 7. and there were &s;tayes in each &s;ide in the place of the &s;eat, and two Lyons &s;tood behinde the &s;tayes, and twelue Lyons &s;tood there, &s;ixe<NOTE PLACE="marg">The difference betwixt <HI>Salomons</HI> throne of <HI>Ivo|rie</HI> and the brazen &s;caf|fold.</NOTE> on the one &s;ide and &s;ixe upon the other upon the &s;ixe &s;teppes, <HI>and there was not the like made in any Kingdome, 2 Chron.</HI> 9. 17. This throne of <HI>Salomon</HI> was called <HI>Soli|um Domini,</HI> becau&s;e he judged the Lords judgement there; and it differed from that pillar which &s;tood in the Temple, for that was a pulpit in which they read the Law, 2 <HI>Chro.</HI> 6. 13. and it was called [<HI>Cijor</HI>] but this<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Sugge&s;tus.</HI></NOTE>
<PB N="29" REF="30"> throne was called <HI>Ci&s;&s;e,</HI> and it &s;tood in <HI>Domo Libani,</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>thronu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> next adjacent to the Queenes Palace; it was made of I|vory, which was in great reque&s;t among&s;t the <HI>Iewes;</HI> and <HI>Salomon</HI> alludeth to it, <HI>Cant. 4. 6. thy necke is like a</HI><NOTE PLACE="marg">Allu&s;ion.</NOTE> <HI>Tower of Ivorie.</HI></P>
<P>There were &s;ixe Lyons upon the one &s;ide as he went<NOTE PLACE="marg">What the Lions &s;igni|fied on every &s;ide of the Throne.</NOTE> up to his throne, and &s;ixe upon the other, a Lyon at e|very &s;teppe; the&s;e Lyons on every &s;ide &s;ignified that all the twelue tribes were &s;ubject to <HI>Salomon,</HI> and acknow|ledged him as their King; and the two Lyons which &s;tood before the &s;tayes &s;ignified, that the two tribes <HI>Iu|da</HI> and <HI>Benjamin</HI> &s;hould not depart from <HI>Salomon,</HI> but continue with him, and his po&s;teritie, to be &s;tayes to uphold his Kingdome; which was &s;ignified by the gar|ment of <HI>Ahija</HI> the <HI>Shilonite,</HI> rent in twelue p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ices, ten were given to <HI>Ieroboam,</HI> and two onely left to <HI>Rehoboam Salomons</HI> &s;onne, 1 <HI>King.</HI> 11.</P>
<P>And the <HI>Iewes</HI> write, that as he a&s;cended upon every<NOTE PLACE="marg">The admonitio~s which they gaue the King when he a&s;cended to his Throne. <HI>In Zonorenna P. Shophat.</HI></NOTE> &s;teppe or degree to his throne&punc; a cryer cryed to him thus; upon the fir&s;t &s;teppe he cryed, [<HI>lo titeh Mi&s;hpat] judicium ne inclinato,</HI> wre&s;t not judgement; &s;econdly, when he a&s;cended upon the &s;econd &s;teppe he cryed un|to<NOTE PLACE="marg">1 <GAP DESC="foreign"> 2 <GAP DESC="foreign"> 3 <GAP DESC="foreign"> 4 <GAP DESC="foreign"> 5 <GAP DESC="foreign"></NOTE> him, [<HI>lo tikir panim] per&s;onam ne re&s;picit,</HI> accept no per&s;ons in judgement; when he a&s;cended upon the third &s;teppe, he cryed unto him, [<HI>lo tikahh &s;hohher] munus ne recipito,</HI> take no bribes; when he a&s;cended upon the fourth &s;teppe, he cryed [<HI>lo tittang lech a&s;herah] non plan|tabis lucum,</HI> thou &s;halt not plant a grove; when he a&s;|cended upon the fift &s;teppe he cryed unto him [<HI>lo takim lech matzebah] noli erigere &s;tatuam,</HI> &s;et not up a pillar; when he a&s;cended upon the &s;ixt &s;teppe, he cryed unto<NOTE PLACE="marg">6 <GAP DESC="foreign"></NOTE> him [<HI>lo tizbahh &s;hor] ne mactato bovem,</HI> kill not an Oxe, that is, &s;acrifice not to Idols: as he a&s;cended by degrees, &s;o the admonitions did grow by degrees, from ju&s;tice to haue a care of religion; and as the <HI>Iewes</HI> had <HI>P&s;almos
<PB N="30" REF="31"> graduum,</HI> P&s;almes of degrees which they &s;ang when they a&s;cended to the Temple; &s;o the&s;e were <HI>admonitio|nes graduum,</HI> that he &s;hould not pervert ju&s;tice, that he &s;hould ab&s;teine from Idolatrie, that he &s;hould not plant a groue, nor erect a pillar for Idolatrous wor&s;hip, and that he &s;hould not &s;acrifice to Idols. The twelue Prin|ces of <HI>I&s;rael</HI> &s;at round about this throne; and Chri&s;t al|ludeth to this forme, <HI>yee &s;hall &s;it upon twelue thrones, jud|ging</HI><NOTE PLACE="marg">Allu&s;ion.</NOTE> <HI>the twelue tribes,</HI> Luk. 22. 30.</P>
<P>Now let us compare <HI>Salomon</HI> with Chri&s;t;<NOTE PLACE="marg">A compari&s;on betwixt <HI>Salomon</HI> and <HI>Chri&s;t.</HI></NOTE></P>
<P>Fir&s;t, in their name, <HI>Salomon</HI> was <HI>jejidia,</HI> beloved of <MILESTONE N="1"> God, but Chri&s;t was the onely beloved &s;onne of his Father.</P>
<P>Secondly, in his anointing, <HI>Salomon</HI> was onely a|nointed, <MILESTONE N="2"> and all the re&s;t of his brethren &s;ecluded from the Kingdome; but we are anointed by Chri&s;t, and re|ceiue grace for grace from him, <HI>Ioh.</HI> 1. 16. and are made <HI>coheires with him,</HI> Rom. 8. 17. in his Kingdome; here is a greater than <HI>Salomon.</HI></P>
<P>Thirdly, <HI>Salomon</HI> was crowned his Father being aliue, <MILESTONE N="3"> here was <HI>Leo &amp; catulus Leonis,</HI> the Lyon and the Lyons whelp; &s;o Chri&s;t <HI>thought it not robbery to be equall with the Father,</HI> and to reigne with him, <HI>Phil.</HI> 2. 6. here is a greater than <HI>Salomon.</HI></P>
<P>Fourthly, <HI>Salomon</HI> was obedient to his Parents, &s;o <MILESTONE N="4"> Chri&s;t, <HI>Ioh. 8. 49. I honour my Father,</HI> that is, my hea|venly Father, <HI>and he went home and was obedient to his Pa|rents, Luk.</HI> 2. 51. Here is a greater than <HI>Salomon.</HI></P>
<P>Fiftly, by <HI>Salomons</HI> mariage, friend&s;hip was made up <MILESTONE N="5"> betwixt <HI>Egypt</HI> and <HI>I&s;rael;</HI> but Chri&s;t marrying his Church, friend&s;hip is made up betwixt God and man; here is a greater than <HI>Salomon.</HI></P>
<P>Sixtly, in the extent of his Kingdome, <HI>Salomons</HI> King|dome <MILESTONE N="6"> reached but from the Mediterran Sea to <HI>Euphra|tes;</HI> but Chri&s;ts Kingdome reacheth to the ends of the
<PB N="31" REF="31"> earth, <HI>P&s;al. 2. 8. I will giue thee the ends of the earth for a po&s;&s;e&s;sion;</HI> here is a greater than <HI>Salomon.</HI></P>
<P><HI>Salomon</HI> exceeded all the Princes of the world in ri|ches; <MILESTONE N="7"> but <HI>in Chri&s;t are hid all the trea&s;ures of wi&s;edome and knowledge, Col.</HI> 2. 3. here is a greater than <HI>Salomon.</HI></P>
<P>Let us compare <HI>Salomons</HI> pietie and Chri&s;ts, <HI>Salomon</HI> <MILESTONE N="8"><NOTE PLACE="marg"><HI>Chri&s;t</HI> and <HI>Salomon</HI> com|pared in pietie.</NOTE> built the Temple; but Chri&s;t was both the Temple, Prie&s;t, Sacrifice, and Altar; <HI>Salomon</HI> offered an hun|dreth thou&s;and Bullockes; but Chri&s;t offered a greater Sacrifice, even him&s;elfe upon the Cro&s;&s;e; here is a grea|ter than <HI>Salomon.</HI></P>
<P>The Kings of the earth were &s;ubject unto him, but <MILESTONE N="9"> Chri&s;t <HI>Revel.</HI> 17. 14. had written upon the hemme of his garment, <HI>Rex regum, &amp; Dominus dominantium,</HI> the lowe&s;t thing which is in Chri&s;t, is aboue all the Princes of the earth; here is a greater than <HI>Salomon.</HI></P>
<P>When <HI>Salomon</HI> went to the Temple, <HI>he had foure and</HI> <MILESTONE N="10"> <HI>twentie thou&s;and to guard him with their Targets out of Li|banus, 1 Chro.</HI> 27. 1. and 2 <HI>Chro.</HI> 11. 12. and when he went to bed, he <HI>had three&s;core valiant men about him of the va|liant of I&s;rael, Cant.</HI> 3. 7. But Chri&s;t hath <HI>ten thou&s;and times ten thou&s;and, and thou&s;ands of thou&s;ands of Angels at|tending him, Revel.</HI> 5. 11. here is a greater than <HI>Salo|mon.</HI></P>
<P>Let us compare them in their wi&s;edome, <HI>Salomon</HI> <MILESTONE N="11"><NOTE PLACE="marg"><HI>Chri&s;t</HI> and <HI>Salomon</HI> com|pared in wi&s;edome.</NOTE> for his wi&s;edome <HI>had a large heart, like the &s;and of the &s;ea: 1 King.</HI> 4. 29. Ob&s;erue his wi&s;edome in deciding the matter betwixt the two women, 1 <HI>King.</HI> 3. the thing was done in the night, there were no witne&s;&s;es, no probable conjectures favouring the one more than the other, the allegations of the Mothers both alike, no difference be|tweene the childrens age; <HI>Salomon</HI> gathered that &s;hee was the mother who had the bowels of compa&s;&s;ion to|wards the infant; <HI>Coun&s;ell in the heart of man is like deepe waters, but a man of under&s;tanding will draw it out.</HI> Pro. 20.
<PB N="32" REF="32"> 5. <HI>Salomon</HI> by his under&s;tanding drew out here who was the mother of the living childe, but he mu&s;t haue &s;ome meanes whereby to know this; but Chri&s;t to whom darkene&s;&s;e is as light, he &s;eeth the &s;ecrets of the heart, and <HI>all things are naked before him, Heb.</HI> 4. 13. here is a greater than <HI>Salomon.</HI></P>
<P>His Iu&s;tice in puni&s;hing <HI>Ioab</HI> and putting <HI>Abiathar</HI> <MILESTONE N="12"> from the Prie&s;thood; but Chri&s;t &s;hall put downe all his enemies, and purge his Church of hirelings, <HI>Mat.</HI> 21. 12. here is a greater than <HI>Salomon.</HI></P>
<P>La&s;tly, all the earth &s;hall be ble&s;&s;ed in <HI>Salomon.</HI> When the <HI>Iewes</HI> ble&s;&s;e any man, they pray for him after this manner, <HI>Beneficus &s;it tibi Deus ac liberalis, ut prae&s;titit &s;e erga &s;ervum &s;uum Salomonem,</HI> this was but fulfilled in type in <HI>Salomon;</HI> but the truth was fulfilled in Chri&s;t, <HI>E&s;a. 65. 16. He who ble&s;&s;eth him&s;elfe on the earth, &s;hall ble&s;&s;e him&s;elfe in the God of truth:</HI> &amp; he concludeth this <HI>P&s;alme</HI> for <HI>Salomon, Amen, Amen, P&s;al. 72. 19. Salomon</HI> was not he that could effectuate the prayers of the Church; but Chri&s;t is that <HI>true and faithfull witne&s;&s;e, who is yea and Amen, Revel.</HI> 3. 14.</P>
<P><HI>Salomon</HI> being &s;uch a vive type of Chri&s;t, <MILESTONE UNIT="Que&s;t."> whether<NOTE PLACE="marg">Arguments prooving <HI>Salomons</HI> repentance.</NOTE> might he haue beene thought to haue beene a reprobate or not?</P>
<P>He cannot be thought to be a reprobate; for fir&s;t, <MILESTONE UNIT="An&s;w."> </P>
<P>He was the Penman of the Holy Gho&s;t, &amp; they were <MILESTONE N="1" UNIT="Rea&s;on"> holy men, <HI>Luk. 1. 70. As he &s;pake by his holy Prophets.</HI></P>
<P>The Lord heard <HI>Salomons</HI> prayer, and accepted of his <MILESTONE N="2" UNIT="Rea&s;on"> &s;acrifices, 1 <HI>King</HI> 3. 6. which he never did in any obla|tion of the wicked, <HI>E&s;ay</HI> 1. 11. 12. 13. &s;o <HI>Ioh. 9. 31. We</HI><NOTE PLACE="marg">See <HI>Pro. 15. 8.</HI></NOTE> <HI>know that God heareth not &s;inners,</HI> that is, Impenitent &s;in|ners.</P>
<P>Thirdly, He is &s;et downe as an example of Imitation, <MILESTONE N="3" UNIT="Rea&s;on"> 2 <HI>Chro. 11. 17. Rehoboam in the fir&s;t three yeares of his Raigne followed the foot&s;teps of David and Salomon;</HI> hence
<PB N="33" REF="32"> it followeth, that <HI>Salomon</HI> being &s;et downe as an exam|ple<NOTE PLACE="marg"><HI>Salomon</HI> &s;et downe as an example of good.</NOTE> of Imitation for good, that he died a penitent and reconciled to God; and as the evill beginnings of <HI>Ma|na&s;&s;eh,</HI> di&s;commended the evill end of <HI>Ammon;</HI> &s;o the good beginnings of <HI>Rehoboam,</HI> commended the good end of <HI>Salomon.</HI></P>
<P>When the Kings of <HI>Iuda</HI> and <HI>I&s;rael</HI> are &s;et downe for<NOTE PLACE="marg">Rules to be ob&s;erved concerning examples.</NOTE> examples, the&s;e Rules are to be ob&s;erved.</P>
<P>Fir&s;t, when the wicked father liueth in his &s;innes, and <MILESTONE N="1" UNIT="Regula"> dieth in his &s;innes, and his &s;onne is &s;aid to walke in his wayes, and follow his example, then the bad &s;onne died mi&s;erably as his father died. 2 <HI>King. 15. 9. Zachariah</HI> is &s;aid <HI>to haue done that which was evill in the &s;ight of the Lord, as his fathers had done; he departed not from the &s;innes of Ieroboam, the &s;onne of Nebat, who made I&s;rael to &s;inne.</HI></P>
<P>Secondly, when the wicked King repenteth him of <MILESTONE N="2" UNIT="Regula"> his &s;innes, and his bad &s;onne is &s;aid to follow his exam|ple, then it is to be under&s;tood, that he followed his ex|ample in his fir&s;t yeares, and &s;infull dayes. Example. 2 <HI>King.</HI> 21. 20. it is &s;aid of <HI>Ammon, that he walked in all the wayes that his father Mana&s;&s;eh walked in, and &s;erved Idols which his father Mana&s;&s;eh &s;erved;</HI> This is to be under&s;tood onely of <HI>Mana&s;&s;ehs</HI> fir&s;t dayes, and not of his la&s;t dayes, when he repented him of his wicked|ne&s;&s;e.</P>
<P>Thirdly, when a bad King repented him of his wic|kedne&s;&s;e, <MILESTONE N="3" UNIT="Regula"> and his &s;onne is commended for following of his wayes; then it is to be under&s;tood, that he followed him in the end of his life, and not in the beginning; as 2 <HI>Chron. 11. 17. Rehoboam in the fir&s;t three yeares of his Reigne followed the foot&s;teps of David and Salomon.</HI></P>
<P>Fourthly, If the beginning of a King be good, and his <MILESTONE N="4" UNIT="Regula"> end bad, then his &s;onne is never &s;aid to walke in his wayes, although he be a good man. Example, <HI>A&s;a</HI> be|gan
<PB N="34" REF="33"> well, yet becau&s;e he fell away, 2 <HI>Chron.</HI> 10. 10. therefore good <HI>Ieho&s;aphat</HI> is never &s;aid to walke in his wayes. And the Lord giueth the rea&s;on of this, <HI>Ezek. 16. 24. When a righte<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us man turneth away from his righ|teou&s;ne&s;&s;e&punc; and committeth iniquitie, his former righteou&s;|ne&s;&s;e &s;hall be no more remembred.</HI> And againe, <HI>when the wicked turneth away from his wickedne&s;&s;e, and doth that which is lawfull and right, he &s;hall liue.</HI></P>
<P><HI>Salomon</HI> is cen&s;ured by the Holy Gho&s;t, not that he had utterly for&s;aken God, but that he went not fully after the Lord; or that his heart was not perfect as was the heart of <HI>David</HI> his father.</P>
<P>The Conclu&s;ion of this is; <HI>Salomons</HI> Kingdome flou|ri&s;hed <MILESTONE UNIT="Conclu&s;ion."> &s;o long as he followed the Lord; therefore Reli|gion is a &s;trong pillar like <HI>Iakin</HI> or <HI>Bognaz</HI> to uphold a Kingdome; otherwi&s;e it will &s;tand but upon brickle feete of yron and clay, as <HI>Nebuchadnezzars</HI> Image did, <HI>Dan.</HI> 2. 33.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD>CHAPTER IX. Whether <HI>Rahab</HI> was a betrayer of the Citie of <HI>Iericho</HI> or not?</HEAD>
<EPIGRAPH>
<Q><BIBL>IOSH 21.</BIBL> And the Spyes came into an Harlots hou&s;e, named <HI>Rahab,</HI> and lodged there, &amp;c.</Q>
</EPIGRAPH>
<P>IT may be &s;aid again&s;t <HI>Rahab,</HI> fir&s;t that &s;hee was an<NOTE PLACE="marg">Things objected a|gain&s;t <HI>Rahab</HI> for re|ceiving the Spyes.</NOTE> Harlot, and therefore no marvell that &s;he was &s;o rea|die to betray the Citie in which &s;he was borne, re|ceiving the Spyes into her hou&s;e.</P>
<P>Secondly, when the King &s;ent unto her, &s;he an&s;wered him not as a dutifull Subject ought to haue done, but
<PB N="35" REF="33"> hid the Spyes in her hou&s;e, and let them downe by a Cord through the window, and taught them how to e&s;cape, and when the Searchers came to &s;eeke them, &s;he &s;aid, <HI>&s;he knew not what men they were, or whither they were gone;</HI> whereas in the meane time, &s;he had brought them up to the roofe of the hou&s;e, and hid them with the &s;talkes of Flaxe, which &s;he had laid upon the roofe in order, <HI>Io&s;h.</HI> 2. 6.</P>
<P>But it may be &s;aid in defence of <HI>Rahab,</HI> that the know|ledge <MILESTONE UNIT="Object."> which &s;he had from the Lord exempted her from trea&s;on, as not being bound any more by the common Law, &s;he becomming now a member of the Church, and &s;o had no more to doe with that Societie wherein &s;he lived before.</P>
<P>Grace taketh not away the bonds of nature, neither <MILESTONE UNIT="An&s;w."> doth the Law of God take away the Law of nature, but<NOTE PLACE="marg">Grace takes not away the bonds of nature.</NOTE> rather e&s;tabli&s;heth it, 1 <HI>Pet. 2. 5. Feare God and obey the King:</HI> a King and his Subjects are Infidels, &s;ome of his Subjects are converted to the faith, as it fell out in the Apo&s;tles dayes, that the Emperors remaining Infidels, yet &s;undry of their Subjects were converted to the Chri&s;tian faith. Did their Chri&s;tianitie loo&s;e the bond of obedience which they ought to their Emperour? God forbid; but confirmed it rather, therefore the A|po&s;tle willeth <HI>to make all &s;ort of &s;upplication for them,</HI> 1 Tim. 2. 1.</P>
<P>But <HI>Rahab</HI> was free from the crime of trea&s;on, for<NOTE PLACE="marg"><HI>Rahab</HI> was free of trea|&s;on.</NOTE> fir&s;t God revealed unto her, that the <HI>I&s;raelites</HI> were to take this Citie, and de&s;troy it. Secondly, &s;he knew that whether &s;he had di&s;covered the Spyes, or hid them, yet the Citie &s;hould be de&s;troyed: wherefore it was be&s;t for her in the de&s;truction of the Kingdome which &s;he could not &s;aue, to &s;aue her &s;elfe, and her own hou&s;hold; and here &s;he conformed her will to the will of GOD; and as he is no traytor, who yeeldeth an Hold to the
<PB N="36" REF="34"> Prince of the Land, although it be contrary to the will of him, who hath commandement over the Hold: &s;o when <HI>Rahab</HI> yeelded the Citie to the Lord, contrary to the will of the Inhabitants of <HI>Iericho,</HI> &s;he is not be re|puted<NOTE PLACE="marg"><HI>Heber</HI> made a covenant with the <HI>Canaanites</HI> and with the <HI>I&s;raelites.</HI></NOTE> a betrayer of the Citie for that. <HI>Heber</HI> the <HI>Kenite</HI> and his wife made a covenant with the <HI>Canaanites,</HI> and a covenant with the <HI>I&s;raelites</HI> the people of God; now there was warres betwixt the <HI>I&s;raelites</HI> and the <HI>Canaa|nites; Si&s;era</HI> the <HI>Canaanite</HI> flieth into the tent of <HI>Iael</HI> the wife of <HI>Heber</HI> the <HI>Kenite;</HI> What &s;hall &s;he doe in &s;uch a ca&s;e? If &s;he kill <HI>Si&s;era,</HI> then &s;he breaketh her covenant with the <HI>Canaanites;</HI> and if &s;he let <HI>Si&s;era</HI> goe f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ee, then &s;he will fight again&s;t the people of God, and de&s;troy them; here her wi&s;edome teacheth her what to doe,<NOTE PLACE="marg"><HI>Iael</HI> had a civill league with the <HI>Canaanites,</HI> but a civill and &s;pirituall league with the <HI>I&s;rae|lites.</HI></NOTE> to kill the <HI>Canaanite</HI> with whom &s;he had onely a civill league, and to &s;aue the <HI>I&s;raelites,</HI> with whom &s;he had both a &s;pirituall and a civill league.</P>
<P>There were three &s;orts of the Nations, with &s;ome<NOTE PLACE="marg">Three &s;orts of &s;tran|gers with whom the <HI>I&s;raelites</HI> had to doe.</NOTE> they might haue <HI>faedera commerciorum,</HI> as <HI>David</HI> and <HI>Sa|lomon</HI> made with the King of <HI>Tyrus, 2 Sam. 5. 11. 1 King.</HI> 5. 12. of whom it is &s;aid, he made this covenant with them, <HI>according to the wi&s;edome which God had given him.</HI> So Chri&s;t &s;ought water of the woman of <HI>Samaria,</HI> and <HI>David</HI> fled to the King of <HI>Gath</HI> for a refuge. Secondly, there were the <HI>A<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">monites</HI> and the <HI>Moabites, Deut. 23. 6. Ye &s;hall not &s;eeke their pro&s;peritie all your dayes;</HI> that is, ye &s;hall not enter into covenant of friend&s;hip with them, but yet <HI>Deut.</HI> 2. 19. they are forbidden to make warre again&s;t them. And &s;o the &s;even Nations they were not to &s;eeke their good, but yet upon &s;ubmi&s;&s;ion they were to accept of them. Thirdly, there were the <HI>Amalekites,</HI> and the&s;e they were utterly to de&s;troy.</P>
<P><HI>Rahab</HI> was &s;aued, although &s;he was a <HI>Canaaniti&s;h</HI> and<NOTE PLACE="marg">How the law of the de|&s;troying of the &s;even Nations is to be un|der&s;tood.</NOTE> one of the &s;even Nations who were to be de&s;troyed; for that law, that the &s;even Nations &s;hould be de&s;troy|ed,
<PB N="37" REF="34"> &s;hould be interpreted by another law, to wit, they were to be de&s;troyed, unle&s;&s;e they had &s;ubmitted them|&s;elues, and became tributaries unto the people of God, <HI>Deut. 20. 10. When thou comme&s;t nigh a Citie to fight a|gain&s;t it, then proclaime peace unto it; and it &s;hall be, if it make the an&s;were of peace, and open unto thee, then it &s;hall be that all the people that are found therein, &s;hall be tributaries unto thee, and they &s;hall &s;erue thee.</HI> So 1 <HI>King. 9. 26. And all the people that were left of the Amorites, Hittites, Peri|zites, Hivites, and Iebu&s;ites, which were not of the children of I&s;rael, their children which were left after them in the land, whom the children of I&s;rael al&s;o were not able utterly</HI><NOTE PLACE="marg">The <HI>Canaanites</HI> were bond-&s;laues to <HI>Sa|lomon.</HI></NOTE> <HI>to de&s;troy, upon tho&s;e did Salomon levie a tribute of bond &s;er|vice unto this day.</HI> And it was the people of the &s;even Nations, who <HI>hardned their hearts,</HI> with whom <HI>Io&s;hua</HI> tooke not peace, <HI>Io&s;h.</HI> 11. 19. 20.</P>
<P>When the <HI>Gibeonites</HI> came to <HI>Io&s;hua,</HI> if they had told him the truth, that they were a people that dwelt a|mong&s;t them, and that they came not from a farre Countrey, but were <HI>Canaanites</HI> indeede, and came to &s;eeke their peace, (which they did not for feare) then <HI>Io&s;hua</HI> was bound to haue &s;pared their liues upon their &s;ubmi&s;&s;ion: and whereas the men of <HI>I&s;rael</HI> &s;aid then, <HI>Peradventure yee dwell among us, and how &s;hall wee make a league with you? Io&s;h.</HI> 9. 7. The meaning is, we cannot make <HI>&s;ociale faedus vobi&s;cum,</HI> but onely <HI>deditionis,</HI> that is,<NOTE PLACE="marg"><LIST>
<HEAD>Faedus</HEAD>
<ITEM><HI>Sociale.</HI></ITEM>
<ITEM><HI>Deditionis.</HI></ITEM>
</LIST></NOTE> we cannot make a covenant or league of mutual friend|&s;hip with you, but wee may take you as &s;ervants and &s;laues, if ye &s;ubmit your &s;elues; and if it had beene &s;im|ply<NOTE PLACE="marg"><HI>Io&s;hua</HI> might make a league of peace with the <HI>Canaanites,</HI> but not of mutuall friend&s;hip.</NOTE> unlawfull to haue made any &s;ort of league with the <HI>Canaanites,</HI> then the po&s;teritie of <HI>Saul</HI> would not haue beene puni&s;hed for the breach of this oath. <HI>Ambro&s;e</HI> &s;aith well, <HI>Pacem quam dederant non cen&s;uerant revocan|dam, quia firmata erat &s;acramenti religione, nedum alieni perfidiam arguat, &s;uam fidem &s;olveret;</HI> that is, they held
<PB N="38" REF="35"> that it was not lawfull to break the oath that was made, lea&s;t finding fault with other mens fal&s;hood, he &s;hould become perjured him&s;elfe.</P>
<P><HI>Io&s;hua</HI> was a type of Chri&s;t; as <HI>Io&s;hua</HI> &s;ent me&s;&s;engers<NOTE PLACE="marg"><HI>Io&s;hua</HI> a type of Chri&s;t.</NOTE> to the <HI>Canaanites</HI> to receiue either peace or warre: &s;o the Lord hath &s;ent his <HI>Faeciales</HI> into the world, to bid them either receiue peace or warre; and as <HI>Rahab</HI> held<NOTE PLACE="marg"><HI>Rahab</HI> a type of the Church.</NOTE> out a red threed to be a &s;igne that who&s;oever remained in her hou&s;e, &s;hould be &s;aued; and they who went out of it, &s;hould be killed: &s;o there is no &s;alvation to tho&s;e who are without the Church, which is marked with the bloud of Chri&s;t, <HI>Act. 2. 47. Rahab</HI> being the fir&s;t fruits of the Gentiles, implied that the Gentiles &s;hould be re|ceived into the Church, and be &s;aved.</P>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>CHAPTER X. Whether the Kingdome of <HI>Iudah</HI> or <HI>I&s;rael</HI> were the be&s;t Government?</HEAD>
<P>IT may &s;eeme at the fir&s;t, that the Kings of <HI>I&s;rael</HI> did more formally proceed by way of Iu&s;tice, than the<NOTE PLACE="marg">The Kings of <HI>I&s;rael</HI> proceeded by way of Iu&s;tice formally.</NOTE> Kings of <HI>Iudah</HI> did; the Kings of <HI>I&s;rael</HI> did not pro|ceed by way of arbitrary Iu&s;tice, neither was there any peremptory execution upon the will of the King. When <HI>Naboth</HI> was to be &s;toned to death, the matter was hand|led after a judiciall forme, which might haue given &s;a|tisfaction to the ignorant people, who knew not the device and &s;ecrecy of the matter.</P>
<PB N="39" REF="35">
<P>But the Kings of <HI>Iudah</HI> proceeded by their ab&s;olute<NOTE PLACE="marg">The Kings of <HI>Iudah</HI> proceeded by ab&s;o|lute authoritie.</NOTE> authoritie, as may appeare in &s;ome of them, who tooke away their Subjects liues by their ab&s;olute authoritie, without any order of law, or proce&s;&s;e in Iudgement. <HI>David</HI> killed the <HI>Amalekite;</HI> and againe, he &s;eemeth to<NOTE PLACE="marg">What things objected to <HI>David.</HI></NOTE> haue broken his oath, &s;wearing that nothing &s;hould be|fall <HI>Shimei,</HI> and yet he biddeth his &s;onne <HI>Salomon</HI> put him to death; <HI>thou art a wi&s;eman, and knowe&s;t what thou</HI><NOTE PLACE="marg"><HI>Ioabs</HI> worthy deeds reckoned up. <HI>Ioab</HI> was <HI>Davids</HI> kin&s;|man.</NOTE> <HI>ha&s;t to doe, 1 King.</HI> 2. and &s;o cau&s;ed to kill <HI>Ioab</HI> who was <HI>Davids</HI> neere kin&s;man, and who had undergone many dangers for the glory of God and the good of the Church, 2 <HI>Sam.</HI> 10. And he dedicated many of the<NOTE PLACE="marg">He gaue many things to the hou&s;e of the <HI>Lord.</HI></NOTE> &s;poyles which he had taken in the warres to the hou&s;e of the Lord, 1 <HI>Chro.</HI> 26. 8. he fought for his Countrey all <HI>Davids</HI> time; he was faithfull to the King, he &s;tood for <HI>David</HI> again&s;t <HI>Saul,</HI> he followed him &s;till, although he was bani&s;hed, and at that time when he was made Captaine, 2 <HI>Sam.</HI> 18. he did repre&s;&s;e the &s;edition of <HI>She|ba,</HI><NOTE PLACE="marg">Repre&s;&s;ed the &s;edition of <HI>Sheba.</HI></NOTE> even when <HI>David</HI> would haue put him from his place, and put <HI>Ama&s;a</HI> in his &s;tead, 2 <HI>Sam.</HI> 20. 4. It was he that forbad the King to number the people, 2 <HI>Sam.</HI> 24.<NOTE PLACE="marg">Di&s;&s;waded <HI>David</HI> to number the people.</NOTE> It was he who fir&s;t invaded <HI>Sion, 1 Chron.</HI> 11. It was he who by his wi&s;edome taught the woman of <HI>Tekoa</HI> to obtaine pardon for <HI>Ab&s;alom;</HI> It was he that was mo&s;t<NOTE PLACE="marg">Reconciled <HI>Ab&s;alom</HI> to his father.</NOTE> skilfull in the warres; It was he that fought again&s;t the <HI>Syrians,</HI> and the <HI>Amorites,</HI> and all the enemies of the<NOTE PLACE="marg">Subdued many wicked Nations.</NOTE> Church; and it was he who in mode&s;tie when he had gotten the victory, refu&s;ed to take the prai&s;e to him&s;elfe, but &s;ent for the King that he might get the prai&s;e of the victorie, 2 <HI>Sam.</HI> 12. 28. He was not <GAP DESC="foreign"> or implaca|ble; when <HI>Abner</HI> &s;ought peace at him, he willingly granted it, &s;o did he to the people of <HI>Abel, 2 Sam.</HI> 20.<NOTE PLACE="marg">He had good &s;ucce&s;&s;e in his vvarres.</NOTE> He had good &s;ucce&s;&s;e in the warres, he was a terror to all his enemies, 2 <HI>Sam.</HI> 10. as to <HI>Hadarezer,</HI> the <HI>Edomites, &amp;c.</HI> therefore it may &s;eeme that <HI>David</HI> by his ab&s;olute
<PB N="40" REF="36"> authoritie, cau&s;ed him to be put to death unworthily. And as for <HI>Salomon,</HI> he &s;eemeth mo&s;t unju&s;tly to haue<NOTE PLACE="marg">What things objected to <HI>Salomon.</HI></NOTE> killed his brother <HI>Adonijah;</HI> for fir&s;t, he was <HI>Davids</HI> el|de&s;t &s;onne now aliue; &s;econdly, his father loved him mo&s;t dearely; thirdly, he never did find<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> fault with him for &s;eeking the Kingdome, and <HI>Salomon</HI> might &s;eeme here to be too rigorous; for <HI>Titus</HI> a Heathen<NOTE PLACE="marg">Suctonius lib. 9.</NOTE> Prince was more mercifull to his brother, for when his<NOTE PLACE="marg">Heathen Kings louing to their brethren.</NOTE> brother did affect the Kingdome, yet notwith&s;tanding he lovingly embraced him, and di&s;&s;waded him from that cour&s;e; and <HI>Seneca</HI> writeth of the like in his fir&s;t booke of <HI>Clemencie, cap.</HI> 9. how <HI>Augu&s;tus</HI> &s;pared <HI>Cinna,</HI> and made him of a foe a friend.</P>
<P>But if we &s;hall con&s;ider that the Kings of <HI>Iudah,</HI> e&s;pe|cially<NOTE PLACE="marg"><HI>David</HI> and <HI>Salomon</HI> Prophets.</NOTE> <HI>David</HI> and <HI>Salomon</HI> being directed by the &s;pirit of God immediately, had a better warrant to proceede by their &s;ole authoritie, than the Kings of <HI>I&s;rael</HI> had, we<NOTE PLACE="marg"><HI>David</HI> in killing the <HI>A|malekite</HI> &s;inned not.</NOTE> &s;hall be of another minde: and where it is objected, that <HI>David</HI> killed the <HI>Amal<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">kite</HI> onely upon his owne confe&s;&s;ion; the confe&s;&s;ion out of ones owne mouth, if<NOTE PLACE="marg">When one may be con|demned upon his owne confe&s;&s;ion.</NOTE> it be the confe&s;&s;ion of one that is well at him&s;elfe, and is not wearie of his life, and if he &s;tand con&s;tantly at it, then the confe&s;&s;ion out of his owne mouth is &s;ufficient, <HI>Luk. 19. 22. Wicked &s;ervant, out of thine owne mouth will I judge thee.</HI> Secondly, this <HI>Amalekite</HI> gloried that he had killed <HI>Saul,</HI> and &s;o flattered <HI>David:</HI> and la&s;tly, he was an <HI>Amalekite,</HI> again&s;t whom the Lord had given out &s;entence long before, that they &s;hould all be killed with the &s;word, and the Lord was wroth with <HI>Saul</HI> for &s;paring the <HI>Amalekites.</HI></P>
<P>The &s;econd thing objected to <HI>David,</HI> is the breaking<NOTE PLACE="marg"><HI>David</HI> brake not his oath in cau&s;ing <HI>Shi|mei</HI> to be killed.</NOTE> of his oath in cau&s;ing <HI>Shimei</HI> to be killed, when he had &s;worne that nothing &s;hould befall him; but it was not for his former railing that he was put to death, but for his new tran&s;gre&s;&s;ion; <HI>David</HI> &s;aith to his &s;onne <HI>Salomon,
<PB N="41" REF="36"> Habes apud te, 2 Sam.</HI> 28. that is, confine him, and &s;uffer him not to goe abroad; for he is a mightie man, and is <HI>able to gather together a thou&s;and of Benjamin, 2 Sam.</HI> 19. 17. therefore <HI>Salomon</HI> makes him to &s;weare that he &s;hould never goe beyond the brooke <HI>Kedron</HI> under the paine of death, and he mo&s;t willingly a&s;&s;ented unto it, yet he brake his oath and went to &s;eeke his fugitiue &s;er|vant, and for the breach of this oath, <HI>David</HI> comman|deth to p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t him to death, and <HI>Salomon</HI> cau&s;ed to execute him, and after his fir&s;t tran&s;gre&s;&s;ion, he is kept in ward here, and he is like a fi&s;h taken upon the hooke, but yet <MILESTONE UNIT="Simile."> not pulled out of the water to be dre&s;&s;ed by the Cookes.</P>
<P>But <HI>Salomon</HI> layeth to his charge that &s;in which was <MILESTONE UNIT="Object."> forgiven him, 1 <HI>King. 2. 42. thou knowe&s;t what thou didst to my Father David.</HI></P>
<P>Both <HI>David</HI> and <HI>Salomon</HI> pardoned this &s;inne but <MILESTONE UNIT="An&s;w."> conditionally, that he &s;hould not fall into a new &s;inne;<NOTE PLACE="marg"><HI>Shimei</HI> had his former fault pardoned condi|tionally.</NOTE> and even as an old <HI>Cicatrix</HI> being healed, if it get a new blow, is more dangerous than any other wound; &s;o a fault pardoned, if the man fall into &s;inne againe aggra|vateth the &s;inne more; he was pardoned conditionally onely, that he &s;hould not tran&s;gre&s;&s;e againe.</P>
<P>But it may &s;eeme too great a puni&s;hment for &s;o &s;mall <MILESTONE UNIT="Object."> a fault, going but out to &s;eeke his fugitiue &s;ervant.</P>
<P>He was guiltie of trea&s;on, <MILESTONE UNIT="An&s;w."> in &s;etting light by the Kings commandement,<NOTE PLACE="marg"><HI>Shimei</HI> how guiltie of trea&s;on.</NOTE> and he bound him&s;elfe by an oath, if he did tran&s;gre&s;&s;e.</P>
<P>As for the killing of <HI>Ioab,</HI> all the commendations &s;et<NOTE PLACE="marg"><HI>David</HI> &s;inned not in cau&s;ing <HI>Salomon</HI> to kill <HI>Ioab.</HI></NOTE> downe for his pray&s;e are nothing, if yee will compare them with his foule offences; that which he did for his Countrey maketh him not a good man; his skill in mi|litarie<NOTE PLACE="marg"><HI>Ioabs</HI> vices.</NOTE> di&s;cipline, maketh him not a good man, but a good warriour; and ju&s;tly he de&s;erved death, for he would haue had the Kingdome from <HI>Salomon</HI> to <HI>Ado|nijah,</HI>
<PB N="42" REF="37"> hoping thereby to haue gotten preferment under<NOTE PLACE="marg">He would haue <HI>Adoni|jah</HI> to be King.</NOTE> him; as <HI>Abner</HI> would haue had the Kingdome from <HI>Da|vid</HI> to <HI>I&s;hbo&s;heth,</HI> and from <HI>I&s;hbo&s;heth</HI> to <HI>David</HI> againe, onely for his owne advancement: &s;o would <HI>Ioab</HI> haue <HI>Adonijah</HI> to haue the Kingdome, hoping thereby to get preferment to him&s;elfe; therefore he was not to be rec|koned among&s;t the loyall and faithfull Subjects of the King.</P>
<P>And whereas the vertues are reckoned up, wee &s;hall finde moe vices than vertues in him; fir&s;t we &s;hall &s;ee him delight to &s;ee one kill another, which he thought<NOTE PLACE="marg">He delighted to &s;ee men kill others.</NOTE> to haue beene but a &s;port, 2 <HI>Sam.</HI> 2. 14. And looke to his cruell murthering of <HI>Abner</HI> and <HI>Ama&s;a,</HI> he &s;hed the<NOTE PLACE="marg">He killed <HI>Abner</HI> and <HI>Ama&s;a.</HI></NOTE> bloud of peace as it had beene in warre: and when <HI>Ab|ner</HI> looked for no &s;uch thing, he traiterou&s;ly killed him, neither was he a white moved when he was defiled with their bloud, when he &s;aw the bloud both upon his gir|dle, and his &s;hooes, he gloried in it; and he was readie to kill <HI>Vrijah</HI> at the commandement of the King; So he killed <HI>Ab&s;alom</HI> the Kings &s;onne, contrary to the Kings<NOTE PLACE="marg">He killed <HI>Ab&s;alom.</HI></NOTE> commandement. Wherefore <HI>Salomon</HI> being a Prince of peace, would not haue his &s;ervants turbulent like <HI>Ioab;</HI><NOTE PLACE="marg">Why <HI>Salomon</HI> killed <HI>A|donijah, Ioab,</HI> and <HI>Shi|mei.</HI></NOTE> but would haue them, as Chri&s;t would haue his Di&s;ci|ples, not to &s;eeke fire from heaven to be revenged upon the <HI>Samaritans,</HI> for <HI>then they knew not of what &s;pirit they were, Luk.</HI> 9. 55.</P>
<P>Now for <HI>Salomons</HI> killing of <HI>Adonijah,</HI> we mu&s;t not<NOTE PLACE="marg"><HI>Salomon</HI> &s;inned not in killing <HI>Adonijah.</HI></NOTE> judge ra&s;hly of <HI>Salomon,</HI> who had many excellent vertues in him; the great vertues which were in him, <HI>meekene&s;&s;e, veritie, fortitude,</HI> and <HI>ju&s;tice,</HI> were the foure<NOTE PLACE="marg">Foure chiefe vertues found in <HI>Salomon.</HI></NOTE> Hor&s;es, as it were, which drew his Chariot, <HI>P&s;al.</HI> 45. Fir&s;t, his meekne&s;&s;e, he was the Prince of peace, and<NOTE PLACE="marg"><HI>Salomons</HI> meekene&s;&s;e in &s;paring <HI>Adonijah.</HI></NOTE> therefore he pardoned. <HI>Adonijah, regnum au&s;picandum a clementia,</HI> for this procureth the favour of his &s;ubjects; &s;o <HI>David</HI> would not kill <HI>Shimei</HI> in the beginning of his
<PB N="43" REF="37"> reigne; but <HI>Rehoboam</HI> that would not gratifie the people in the beginning of his reigne, his Kingdome pro&s;pered not. Secondly, his veritie; if thou be a good man, <HI>a</HI><NOTE PLACE="marg"><HI>Salomon<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> veritie in kee|ping his promi&s;e to <HI>A|donijah.</HI></NOTE> <HI>haire of thy head &s;hall not fall to the ground.</HI> Thirdly, his ju&s;tice when he failed againe, ju&s;tly he cau&s;ed to put<NOTE PLACE="marg"><HI>Salomons</HI> fortitude and ju&s;tice.</NOTE> him to death. Fourthly, his fortitude; although <HI>Ado|nijah</HI> had a great faction which were again&s;t <HI>Salomon,</HI> yet he dur&s;t be bold to cau&s;e to apprehend him: &s;o <HI>Sa|lomon</HI> for <HI>Adonijahs</HI> &s;econd tran&s;gre&s;&s;ion ju&s;tly cau&s;ed to execute him, and we are not to mea&s;ure his heaven|ly wi&s;edome by the morall vertues which are found in <HI>Titus</HI> and <HI>Augu&s;tus; Adonijah</HI> was guiltie of trea&s;on, for<NOTE PLACE="marg">How <HI>Adonijah</HI> was guiltie of trea&s;on.</NOTE> he &s;ought <HI>Abi&s;haig</HI> onely for that end, that he might get the Kingdome. Secondly, he &s;aith, that the Kingdome belongeth &s;till to him; he was not like good <HI>Ionathan,</HI> who willingly gaue way to Gods ordinance, he knew well that the Lord had appointed the Kingdome for <HI>Salomon, 2 Sam.</HI> 7. The &s;onne which &s;hall come out of thy loynes, &s;hall build thy hou&s;e, and &s;ucceede in the Kingdome: this was &s;poken after all his other &s;onnes were borne, &amp; this aggravated all the re&s;t of his &s;innes, that he affected the Kingdome, his father being yet a|liue, and although his father was decrepit, yet he ruled by his Coun&s;ellours, and he was not weake in minde now although in bodie.</P>
<P>Wherefore wee may conclude, the Kingdome of <MILESTONE UNIT="Conclu&s;ion."> <HI>Iudah</HI> to be the be&s;t government, and &s;till to be prefer|red before the Kingdome of <HI>I&s;raell.</HI></P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<PB N="44" REF="38">
<HEAD>CHAPTER XI. Whether the <HI>Iewes</HI> might chu&s;e <HI>Herod</HI> for their King or not?</HEAD>
<EPIGRAPH>
<Q><BIBL>DEVT. 17. 15.</BIBL> Thou may&s;t not &s;et a &s;tranger over thee, which is not thy brother.</Q>
</EPIGRAPH>
<P>THe <HI>Iewes</HI> di&s;tingui&s;h tho&s;e who were Gentiles both by father and mother, from tho&s;e who were borne <HI>Iewes.</HI> Tho&s;e who were &s;trangers both by father and mother, they called them <HI>Bagbag,</HI> by a contraction, for <HI>Ben ger,</HI> and <HI>Ben gerah,</HI> that is, <HI>fili|us</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Filius Pro&s;elyti et Pro&s;e|lytae.</HI></NOTE> <HI>pro&s;elyti &amp; pro&s;elytae,</HI> and they were called <GAP DESC="foreign">; but tho&s;e who were <HI>Iewes</HI> both by father and mother, were called <HI>Hebraei ex Hebreaes, Phil. 3. 5. an Hebrew of an Hebrew,</HI> that is, both by father and mother they were Hebrewes, and they were called <GAP DESC="foreign">, and <GAP DESC="foreign">.</P>
<P>The Pro&s;elytes that were converted from Gentili&s;me<NOTE PLACE="marg">Two &s;orts of Pro&s;e|lytes.</NOTE> to Iudai&s;me, were of two &s;orts; if they were newly con|verted, they were called <HI>Gerim,</HI> which the <HI>Seventie</HI> tran&s;late <GAP DESC="foreign">; if they had dwelt long among&s;t<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Extraneus</HI> <GAP DESC="foreign"> <HI>Inhabita<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">.</HI> <GAP DESC="foreign"> <HI>Inquilinus.</HI></NOTE> them, then they were called <HI>To&s;hibhim, inquilini,</HI> and the <HI>Seventie</HI> tran&s;late them <GAP DESC="foreign">, as yee would &s;ay, <HI>Pari|&s;hioners;</HI> &s;uch a &s;tranger was <HI>Achir, Iudith</HI> 14. who be|leeved in God and was circumci&s;ed.</P>
<P>Tho&s;e Pro&s;elytes who were converted to the faith, and continued in the faith of their Pa<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">nts, they were<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Gentilis fun|damentalis.</HI> <GAP DESC="foreign"> <HI>Iudigenae.</HI></NOTE> called [<HI>Goi gnikkere] Gentiles fundamentales,</HI> that is, Gen|tiles who embraced the grounds o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Religion, and the&s;e became [<HI>Ezrahhim] Indigenae.</HI></P>
<P>The&s;e Pro&s;elytes although they were converted, yet<NOTE PLACE="marg">When the Pro&s;elytes might enter into the Congregation.</NOTE> they might not enter into the Congregation untill the
<PB N="45" REF="38"> third generation, that is, they might beare no publicke charge untill that time.</P>
<P>God him&s;elfe di&s;tingui&s;hed the <HI>Edomite</HI> and the <HI>E|gyptian</HI><NOTE PLACE="marg"><HI>Edomites</HI> and <HI>Egyptians</HI> di&s;tingui&s;hed from o|ther &s;trangers.</NOTE> from other &s;trangers, <HI>Deut.</HI> 23. 7. He will not haue his people to account them as other &s;trangers, <HI>Thou &s;halt not abhorre an Edomite, becau&s;e he is thy brother;</HI> and hence we may &s;ee, why the <HI>Iewes</HI> might choo&s;e<NOTE PLACE="marg">The rea&s;ons why <HI>Herod</HI> might be King.</NOTE> <HI>Herod</HI> for their King: Fir&s;t, becau&s;e he was an <HI>Idumean</HI> their brother; &s;econdly, becau&s;e he was the &s;onne of Parents who were Pro&s;elytes, <HI>Antipar</HI> &amp; <HI>Antipas</HI> both Pro&s;elytes: Thirdly, he him&s;elfe was a <HI>Iew</HI> by profe&s;|&s;ion, and &s;tanding in the third generation, therefore he might enter into the Congregation, and they might choo&s;e him for their King. <HI>Herodiani</HI> certaine wicked <HI>Iewes</HI> tooke <HI>Herod</HI> for their Me&s;&s;ias, now if <HI>Herod</HI> had not beene accounted a <HI>Iew,</HI> they would never haue ac|knowledged him for their Me&s;&s;ias.</P>
<P>The name of a <HI>Iew</HI> is taken &s;ometimes largely, and<NOTE PLACE="marg">The name [<HI>Iew</HI>] taken &s;trictly or largely.</NOTE> &s;ometimes &s;trictly; when it is taken largely, it compre|hendeth all which were <HI>Iewes</HI> by profe&s;&s;ion, <HI>E&s;th. 8. 17. many became Iewes.</HI></P>
<P>Sometimes againe it is taken more &s;trictly for tho&s;e <HI>Iewes</HI> who dwelt on the we&s;t &s;ide of <HI>Iordan,</HI> and they were called <HI>Iudaei Hiero&s;olymitani, the Iewes that dwelt about Ieru&s;alem, Luk. 3. 1. Pilate was governour of Iuda, and Herod of Galilie; Iuda</HI> here is &s;trictly taken; but &s;ometimes <HI>Herod</HI> is called King of the <HI>Iewes,</HI> here it is largely taken, <HI>Mat.</HI> 2. 1.</P>
<P>So the name [<HI>Gentile</HI>] is taken &s;ometime &s;trictly, as<NOTE PLACE="marg">The name (<HI>Gentile</HI>) ta|ken &s;trictly or largely.</NOTE> <HI>Paul</HI> applieth it to the converted Gentiles, <HI>Galat.</HI> 2. 12. but when Chri&s;t &s;aid, <HI>Goe not into the way of the Gentiles, Mat.</HI> 10. 5. Here it is taken largely, for all the Gentiles.</P>
<P>But <HI>Io&s;ephus</HI> calleth <HI>Herod</HI> but a private man, <MILESTONE UNIT="Object."> there<NOTE PLACE="marg">Lib. 14 cap. 11. &amp;c. 17</NOTE> fore it may &s;eeme that the <HI>Iewes</HI> never acknowledged <HI>Herod</HI> for their King, and the <HI>Iewes</HI> &s;aid of <HI>Herod, Qu&ograve;d non e&s;t rex, ne&abque; filius regis.</HI></P>
<PB N="46" REF="39">
<P>The rea&s;on why he was called a private man was this, <MILESTONE UNIT="An&s;w."> becau&s;e he was not de&s;cended of the Prie&s;ts;<NOTE PLACE="marg">Why <HI>Herod</HI> was called a private man.</NOTE> for at that time the po&s;teritie of <HI>David</HI> carried no &s;way among&s;t the people, but onely the po&s;teritie of the Prie&s;ts, and who&s;oever were not Prie&s;ts, were called [<HI>Gnim haaretz</HI>]<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Populus terrae.</HI></NOTE> <HI>populus terrae,</HI> &s;ee <HI>Io&s;ephus lib. 14. cap.</HI> 12.</P>
<P>If yee will re&s;pect <HI>Herods</HI> fir&s;t de&s;cent, then he may be called <HI>Alienigena,</HI> and not <HI>Iudaeus;</HI> in his fir&s;t de&s;cent he is <GAP DESC="foreign">, and <HI>tran&s;criptus,</HI> and his Kingdome may be called <HI>Malcoth Hagerim,</HI> the reigne of a &s;tranger, but<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> becau&s;e <HI>Herods</HI> father, and grandfather were not alto|gether &s;trangers from the people of God (for they were <HI>Edomites</HI> and Pro&s;elytes) therefore he was not recko|ned as a &s;tranger: but it fell out among&s;t the <HI>Iewes,</HI> as it did among&s;t the <HI>Romanes</HI> and <HI>Athenians,</HI> that tho&s;e who were <GAP DESC="foreign">, and <HI>ad&s;criptitij,</HI> were alwayes hated of tho&s;e who were naturall and inbred Citizens: So the <HI>Iewes</HI> hated tho&s;e who were Pro&s;elytes, becau&s;e of the old hatred that was betwixt the <HI>Iewes</HI> and the <HI>Gentiles;</HI> and they made a Canon among&s;t them, <HI>Vt caverent &s;ibi in decimam generationem a Pro&s;elytis.</HI></P>
<P>We may conclude this point then, that the <HI>Iewes</HI> <MILESTONE UNIT="Conclu&s;ion."> might &s;afely choo&s;e <HI>Herod</HI> for their King now, being a <HI>Iew</HI> by profe&s;&s;ion, and de&s;cended of Parents who were <HI>Iewes</HI> by profe&s;&s;ion: and the latter <HI>Iewes</HI> di&s;tingui&s;hed not well betwixt <HI>Ger</HI> and <HI>Goi,</HI> who reckoned <HI>Herod</HI> ever to be a &s;tranger.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<PB N="47" REF="39">
<HEAD>CHAPTER XII. Whether <HI>I&s;hbo&s;heth</HI> was a Rebell in affecting the Kingdome or not?</HEAD>
<EPIGRAPH>
<Q><BIBL>2 Sam. 2. 8.</BIBL> But <HI>Abner</HI> the &s;onne of <HI>Ner,</HI> Captaine of <HI>Sauls</HI> Ho&s;t, tooke <HI>I&s;hbo&s;heth</HI> the &s;onne of <HI>Saul,</HI> and brought him over to <HI>Mahanaim,</HI> and he made him King over <HI>Gilead,</HI> &amp;c.</Q>
</EPIGRAPH>
<P>IT may be &s;aid of <HI>I&s;hbo&s;heth,</HI> that he was no Rebell in<NOTE PLACE="marg">Their rea&s;ons who hold that <HI>I&s;hbo&s;heth</HI> &s;inned not in taking the Kingdome.</NOTE> accepting of the Kingdome after his father <HI>Saul</HI> was dead; for fir&s;t, he was his fathers elde&s;t &s;onne now liuing; and by the law of Nations, the fir&s;t borne, or he that was in place of the fir&s;t borne, did &s;ucceede,<NOTE PLACE="marg">The fir&s;t borne by the law of Nations &s;uccee|ded in the Kingdome.</NOTE> <HI>Exod.</HI> 11. 5. and 1 <HI>King.</HI> 2. 15. And &s;o among&s;t the <HI>Edo|mites,</HI> the fir&s;t borne &s;ucceeded in the Kingdome, 2 <HI>King.</HI> 3. 27. he tooke his elde&s;t &s;onne who &s;hould haue reigned in his &s;tead, and offered him for a burnt offering upon the wall.</P>
<P>Secondly, <HI>I&s;hbo&s;heth</HI> had the con&s;ent almo&s;t of all the people, for eleven tribes acknowledged him for their King.</P>
<P>Thirdly, he had good &s;ucce&s;&s;e among&s;t his Subjects;<NOTE PLACE="marg">The &s;ucce&s;&s;e that <HI>I&s;h|bo&s;heth</HI> had.</NOTE> fir&s;t, in <HI>Mahanaim;</HI> then among&s;t the <HI>Giliadites;</HI> thirdly, among&s;t the <HI>A&s;hurites;</HI> fourthly, in <HI>Izreel;</HI> fiftly, in <HI>Iu|da</HI> and <HI>Benjamin;</HI> and la&s;tly, over all <HI>I&s;rael, 2 Sam.</HI> 2. 9.</P>
<P>Fourthly, he reigned &s;even yeares among&s;t them, and by that it may &s;eeme, that it was a &s;etled Kingdome.</P>
<P>The thing that may be alledged again&s;t him is this, <MILESTONE UNIT="Object."> that <HI>Mephibo&s;heth</HI> was the &s;onne of the elde&s;t brother, and therefore by right &s;hould haue &s;ucceeded before him. But <HI>Mephibo&s;heth</HI> was a lame man, and an impo|tent <MILESTONE UNIT="An&s;w.">
<PB N="48" REF="40"> creature, and was not fit for Government, and therefore by right the Kingdome &s;ucceeded to <HI>I&s;hbo|&s;heth.</HI> <MILESTONE UNIT="In&s;t."> And if it be &s;aid, that <HI>David</HI> was appointed King by the Lord, we may &s;ay, that <HI>I&s;hbo&s;heth</HI> knew nothing of this, and he was <HI>in bonafide:</HI> and moreover, <MILESTONE UNIT="An&s;."> <HI>David</HI> calleth him <HI>a righteous per&s;on, 2 Sam.</HI> 4. 9. therefore it may &s;eeme that he did not u&s;urpe or affect the King|dome wrongfully.</P>
<P>Now let us compare <HI>I&s;hbo&s;heths</HI> affecting of the King|dome,<NOTE PLACE="marg"><HI>I&s;hbo&s;heth</HI> compared with <HI>Ieroboam</HI> in affe|cting the Kingdome.</NOTE> and <HI>Ieroboams</HI> affecting of the Kingdome; <HI>Iero|boam</HI> had the word of the Lord by <HI>Ahija</HI> the Prophet that he &s;hould be King, and he confirmed it unto him by a &s;igne, in renting of the Cloke in twelue peices, thus much he had from the Lord; but he was a wicked and prophane man, and got the hearts of the people ra|ther by di&s;contentment and mutinie than by heartie good will, and herein <HI>I&s;hbo&s;heth</HI> farre exceeded him.</P>
<P>Againe, <HI>Ieroboams</HI> affecting of the Kingdome might &s;eeme to be a revenge; for he fled away to <HI>Egypt</HI> from <HI>Salomon</HI> as a traytor, and now to be revenged upon his &s;onne, he draweth away the ten Tribes from him, and &s;o <HI>I&s;hbo&s;heths</HI> entering to the Kingdome &s;eemeth to be better than his.</P>
<P><HI>I&s;hbo&s;heth</HI> notwith&s;tanding of all that is &s;aid for him <MILESTONE UNIT="Reply."> cannot be excu&s;ed; he was his fathers elde&s;t &s;onne, but the Kingdome goeth not alwayes by &s;ucce&s;&s;ion, it plea|&s;eth<NOTE PLACE="marg"><HI>I&s;hbo&s;heth</HI> cannot be ex|cu&s;ed for affecting the Kingdome.</NOTE> God to change this forme &s;ometimes, as <HI>David</HI> was cho&s;en King and not his elde&s;t brother, and &s;o was <HI>Salomon</HI> cho&s;en and not <HI>Adonijah.</HI> And if it had come by &s;ucce&s;&s;ion, then <HI>Mephibo&s;heth</HI> &s;hould haue &s;ucceeded and beene preferred before him, for although he was lame in his feete, yet he was not lame in his mind. And where it is &s;aid, that he had the con&s;ent of all the peo|ple, their con&s;ent is nothing without the con&s;ent of the &s;uperiour God him&s;elfe, <HI>by me Kings reigne, Pro.</HI> 8. 9.
<PB N="49" REF="40"> God had declared long before, that <HI>Saul</HI> &s;hould not<NOTE PLACE="marg"><HI>Saul</HI> could not be igno|rant that <HI>David</HI> &s;hould be King.</NOTE> reigne, but that <HI>David</HI> &s;hould reigne, and <HI>Ionathan</HI> gaue way to it, therefore he could not be ignorant of this, but being blinded by pre&s;umption, and mi&s;led by craf|tie <HI>Abner</HI> (who thought in effect to be King him&s;elfe) he affected the Kingdome. And whereas <HI>David</HI> calleth <HI>him a righteous per&s;on;</HI> we mu&s;t di&s;tingui&s;h <HI>inter ju&s;titiam</HI><NOTE PLACE="marg"><LIST>
<HEAD>Iu&s;titia</HEAD>
<ITEM><HI>cau&s;ae.</HI></ITEM>
<ITEM><HI>per&s;onae.</HI></ITEM>
</LIST></NOTE> <HI>cau&s;ae, &amp; ju&s;titiam per&s;onae,</HI> betwixt the righteou&s;ne&s;&s;e of his cau&s;e, &amp; the righteou&s;ne&s;&s;e of his per&s;on, although he was otherwi&s;e a good man, yet he had not a good cau&s;e in hand; and if we &s;hall joyne his cau&s;e and his death together, we may thinke that it was a ju&s;t puni&s;h|ment of his Rebellion; for he was murthered by <HI>Baanah</HI> and <HI>Rechab</HI> upon his bed in his bed-chamber, 2 <HI>Sam.</HI> 4. 7.</P>
<P>The conclu&s;ion of this is; He that affecteth Gods <MILESTONE UNIT="Conclu&s;ion."> Kingdome in the heaven, &amp; he who affecteth his Kings throne upon the earth, &s;hall both mi&s;erablie peri&s;h; and as God vindicateth his owne honour when any man claimeth it; &s;o he vindicateth the honour of the King, if any man affect it. <HI>Feare God, honour the King. 1 Pet.</HI> 2. 17.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<HEAD>CHAPTER XIII. Whether it was lawfull for the <HI>Iewes</HI> to pay tribue to <HI>Cae&s;ar</HI> or not?</HEAD>
<EPIGRAPH>
<Q><BIBL>MAT. 22. 17.</BIBL> Tell us therefore, what thinke&s;t thou? Is it lawfull to pay tribute to <HI>Cae&s;ar?</HI></Q>
</EPIGRAPH>
<P>THe <HI>Iewes</HI> who were a people alwayes &s;ubject to<NOTE PLACE="marg">The <HI>Iewes</HI> a people prone to rebellion.</NOTE> rebellion and mutinie, propounded this que&s;tion to Chri&s;t, <HI>Is it lawfull for us to pay tribute to Cae&s;ar
<PB N="50" REF="41"> or not?</HI> As if they &s;hould &s;ay, we haue alwayes beene a<NOTE PLACE="marg">The &s;peech of the <HI>Iewes</HI> in defence of their li|bertie.</NOTE> free people, to whom many Nations haue payd tribute; we are a people who are commanded to pay our tithes and fir&s;t fruits onely to the Lord. The Lord comman|ded us to choo&s;e a King of our &s;elues and not a &s;tranger, <HI>Deut.</HI> 17. How &s;hall we then pay to <HI>Cae&s;ar</HI> who is but a &s;tranger? <HI>Cae&s;ar</HI> hath taken us violently, and made us captiues, &amp; daily his Publicans mo&s;t unju&s;tly oppre&s;&s;e us; how then &s;hall we pay tribute to him? and &s;hall we giue him this penny which hath an Image upon it, con|trary to the law of God which forbiddeth Images? And when we pay this wayes head by head this pennie to him, it maketh the <HI>Romanes</HI> in&s;ult over us, as if we were negligent of the wor&s;hip of our God, &amp; wor&s;hip|pers of a fal&s;e God. Who can abide to &s;ee how the&s;e <HI>Romanes</HI> haue abu&s;ed, and doe &s;till abu&s;e the Temple of God? And how <HI>Pompey</HI> and <HI>Cra&s;&s;us</HI> haue robbed the Temple? And how they exact of us that penny that &s;hould be payd onely to the Lord? And if any Nation in the world haue a priviledge to free them&s;elues from the &s;lavery and bondage of &s;trangers, mo&s;t of all haue we <HI>Iewes,</HI> who are Gods&punc; peculiar people; and we would gladly know, Ma&s;ter, what is thy judgement in this ca&s;e, and we will &s;tand to thy determination; if thou bid us giue it, we will giue it; but if thou forbid us, we will &s;tand to our libertie, and vindicate our &s;elues, as the <HI>Macchabees</HI> our Predece&s;&s;ors haue done. The <HI>Herodi|ans</HI><NOTE PLACE="marg">The <HI>Phari&s;ies</HI> with the <HI>Herodians</HI> &s;ought to in|trap Chri&s;t.</NOTE> came here with the <HI>Phari&s;ies</HI> to Chri&s;t, waiting what word might fall from him; If Chri&s;t &s;hould haue an|&s;wered any thing contrarie to the <HI>Romane</HI> power, then th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>Herodians</HI> would haue fallen upon him; or if he had &s;aid at the fir&s;t, giue this tribute to <HI>Cae&s;ar,</HI> then the <HI>Iewes</HI> would haue fallen upon him, as an enemy to their liber|tie. So they thinke to en&s;nare him what way &s;oever he an&s;wered. But the Lord who catcheth the craftie in
<PB N="51" REF="41"> their owne craft, doth neither an&s;wer affirmatiuely nor negatiuely, but &s;aith, <HI>Why tempt yee me? &s;hew me a pen|ny,</HI> and he asked them, <HI>who&s;e Image and &s;uper&s;cription is</HI> upon the penny? they &s;ay <HI>Cae&s;ar;</HI> then our Lord infer|reth, that they were bound to pay it unto <HI>Cae&s;ar.</HI> And Chri&s;t rea&s;oned thus; Tho&s;e which are <HI>Cae&s;ars,</HI> and be|long not unto God, &s;hould be given to <HI>Cae&s;ar;</HI> but this penny is &s;uch; therefore it &s;hould be given to <HI>Cae&s;ar.</HI> The A&s;&s;umption is proved, becau&s;e tribute belongeth to the Conquerour, and he coyneth the money, &amp; put|teth his Image upon it, in token of his Dominion over the Subjects, and they &s;hould pay it unto him as a to|ken of their &s;ubjection.</P>
<P><HI>Shew me a penny.</HI> This was not the penny which was commanded to be payed to the Lord yearely.</P>
<P>The <HI>Iewes</HI> payed a threefold halfe &s;hekell to the Lord.<NOTE PLACE="marg">The <HI>Iewes</HI> under the Law payed a threefold halfe &s;hekell.</NOTE> The fir&s;t was called <HI>Argentum animarum, Exod.</HI> 30. 2. which every one payed for the redemption of his life. The &s;econd was <HI>Argentum tran&s;eunt is,</HI> that is, the halfe &s;hekell which they payed to the Lord, when they were numbered head by head, 2 <HI>King.</HI> 12. 5. The third was that halfe &s;hekell which they offered freely unto the Lord. This halfe &s;hekell had <HI>Aarons</HI> rod upon the one &s;ide, and the pot with Manna upon the other; and when they were under the <HI>Romans,</HI> or captiues under any o|ther forraine Princes, the Mai&s;ters of their Synagogues u&s;ed to gather this halfe &s;hekell of them yea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ely, and &s;end it to <HI>Ieru&s;alem</HI> to the high Prie&s;t. This was not the penny which <HI>Cae&s;ar</HI> craved of them, for it had <HI>Cae&s;ars</HI> I|mage<NOTE PLACE="marg">This tribu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e which <HI>Cae|&s;ar</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">xact<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> wa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> not the h<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">e &s;h<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">el<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> which was du<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> to the Lord.</NOTE> and &s;uper&s;cription upon it. Neither would the Lord haue bidden them giue that to <HI>Cae&s;ar,</HI> which was due to God.</P>
<P>This <HI>Didrachma</HI> which they payed to <HI>Cae&s;ar</HI> was as much in value, as the halfe &s;hekell; and Chri&s;t him&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lfe although he was free and the Kings &s;onne, yet he payed<NOTE PLACE="marg"><HI>Chri&s;t</HI> payd this tribute.</NOTE>
<PB N="52" REF="42"> it for him&s;elfe and for <HI>Peter, Mat.</HI> 17. 27. And &s;o <HI>Mary</HI> when Chri&s;t was in her wombe went to <HI>Bethlehem</HI> to pay this tribute to <HI>Cae&s;ar. Luk.</HI> 2. 5.</P>
<P>This Image &s;et upon <HI>Cae&s;ars</HI> money was not contrary to that, <HI>thou &s;halt not make to thy &s;elfe any graven Image;</HI> for it was not made for a religious u&s;e, but for a civill u&s;e.</P>
<P>This penny which <HI>Cae&s;ar</HI> exacted of the <HI>Iewes</HI> was but <HI>Denarius, (Denarius, Didrachma,</HI> and <HI>Numi&s;ma,</HI> were<NOTE PLACE="marg"><HI>Denarius</HI> what.</NOTE> all one) this <HI>Denarius</HI> was the ordinarie hire of a work|man for a day, <HI>Mat.</HI> 20. 2. and the daily wages of a Souldier, as <HI>Tacitus</HI> &s;aith. What if the <HI>Romane</HI> Empe|rour had exacted as much of them as <HI>Pharaoh</HI> did of their Predece&s;&s;ors? What if he had done to them as <HI>Salomon</HI> did to their Predece&s;&s;ors in his old age? or as <HI>Rehoboam</HI> did to them, who&s;e little finger was heavier than his fathers loynes? What ingratitude was this for them to grudge for paying &s;o little a tribute to the Em|perour<NOTE PLACE="marg"><HI>C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ar</HI> was more milde to the <HI>Iewes</HI> than <HI>Pha|raoh</HI> or <HI>Rehoboam.</HI></NOTE> who kept them in peace, who kept Legions, and Garri&s;ons of Souldiers, to defend them from the <HI>Ara|bians</HI> and <HI>Parthians?</HI> he did not make them to worke in bricke and clay, as the <HI>Egyptians</HI> did their predece&s;&s;ors, neither tooke he their liberties from them; he permit|ted them to keepe their Sabboths, Circumci&s;ion, and their <HI>Synedria,</HI> their Synagogues, and <GAP DESC="foreign">; and<NOTE PLACE="marg">He permitted them to u&s;e their liberties.</NOTE> <HI>Dion</HI> te&s;tifieth of <HI>Augu&s;tus,</HI> that when he gaue comman|dement to take tribute of the <HI>Iewes,</HI> that it &s;hould not be taken from them upo~ their Sabbath, but they &s;hould delay it till the next day. Now for all the&s;e benefits had they not rea&s;on to pay this tribute to <HI>Cae&s;ar?</HI></P>
<P>Men may defend them&s;elues and &s;tand for their liber|tie,<NOTE PLACE="marg">Men &s;hould not repine after they are become &s;ubject.</NOTE> but when they are once conquered, no place to re|pine. <HI>Agrippa</HI> (as <HI>Io&s;ephus</HI> te&s;tifieth) in his &s;peech to the <HI>Iewes,</HI> who were called <HI>Zelotae</HI> for their prepo&s;terous de&s;ire that they had to free them&s;elues from &s;ubjection
<PB N="53" REF="42"> to the <HI>Romanes,</HI> &s;aid unto them after this manner, <HI>Intem|pe&s;tivum e&s;t nunc libertatem concupi&s;cere, olim ne ea amitte|retur, certatim opo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tuit; nam &s;ervitutis periculum facere, de|rum e&s;t; &amp; ne id &s;ubeatur, hone&s;ta certatio e&s;t, at qui &s;emel &s;ubactus, de&s;picit; non libertatis amans d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cendus e&s;t, &s;ed &s;ervus contumax;</HI> that is, it is out of time now to de|&s;ire your liberty, yee &s;hould haue rather long &s;ince &s;tri|ven not to haue lo&s;t it; for it is a hard thing to under|goe &s;ervitude, and it is a lawfull &s;trife to with&s;tand it; but when a man is once overcome &amp; yeelded him&s;elfe, &amp; then rebelleth, he is not &s;aid to be a lover of his liber|ty, but to be a rebellious &s;ubject. And <HI>Io&s;ephus</HI> &s;aith, <HI>Qui victi &s;unt &amp; longo tempore paruerunt, &s;i jugum rejecerint, faciunt quod de&s;peratorum hominum e&s;t, &amp; non quod liber|tatis amantium e&s;t,</HI> tho&s;e who are once overcome and haue &s;erved a long time, if they &s;hake off the yoke, they play the part of de&s;perate men, and not of tho&s;e who loue their libertie.</P>
<P>Now let us conclude this; giue unto God that which <MILESTONE UNIT="Conclu&s;ion."> is Gods, and to <HI>Cae&s;ar</HI> that which is <HI>Cae&s;ar, Math. 22. Homo e&s;t nummus Dei,</HI> becau&s;e he carrieth Gods Image,<NOTE PLACE="marg">Man is Gods penny &s;tamped with his I|mage.</NOTE> giue to him that penny which was lo&s;t, <HI>Luk.</HI> 16. Light the Candle, &s;weepe the hou&s;e, finde it out, and giue to him: and <HI>giue unto Cae&s;ar that which is Cae&s;ars. Pro. 24. 21. Feare God and honour the King.</HI> Giue not divine honour to the King, as the <HI>Herodians</HI> did, who cryed <HI>the voyce of God and not of man.</HI> Say not, <HI>Divi&s;um Imperium cum Iove Cae&s;ar habet,</HI> neither under pretext of Religion, withdraw that from the King which is due unto him, as the <HI>E&s;&s;aeni</HI> did, and the <HI>Phari&s;ies</HI> would haue done, but keepe an equall mid&s;t betwixt them both, and re|moue not the ancient markes, <HI>Prov.</HI> 23. 10.</P>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<PB N="54" REF="43">
<HEAD>CHAPTER XIIII. Whether <HI>Naboth</HI> might haue ju&s;tly denyed to &s;ell his Vineyard to <HI>Ahab,</HI> or not?</HEAD>
<EPIGRAPH>
<Q><BIBL>1 King 21. 3.</BIBL> And <HI>Naboth</HI> &s;aid to <HI>Ahab,</HI> the Lord forbid it me, that I &s;hould giue the inheritance of my fathers unto thee.</Q>
</EPIGRAPH>
<P>NABOTH ju&s;tly refu&s;ed to &s;ell his Vineyard to <HI>Ahab,</HI> it being his fathers inheritance; no man in <HI>I&s;rael</HI> might &s;ell his inheritance, becau&s;e the <HI>I&s;|raelites</HI> were but the Lords <GAP DESC="foreign">, or Farmers, the in|heritance was the Lords, <HI>Levit. 25. 23. the Land &s;hall not</HI><NOTE PLACE="marg">The <HI>I&s;raelites</HI> might not &s;ell their land &s;im|plie.</NOTE> <HI>be &s;old for ever, for the Land is mine, for yee are &s;trangers and &s;ojourners with me;</HI> therefore it was called <HI>Emmanu|els Land, E&s;ay</HI> 8. 8. All that the <HI>I&s;raelites</HI> might doe was this, they might morgage their land, but &s;implie they might not &s;ell it, becau&s;e the Inheritance was the Lords.</P>
<P>But it may be &s;aid <HI>Iere. 32. 9. I bought the field of Ha|nameel</HI> <MILESTONE UNIT="Object."> <HI>my Vncles &s;onne that was in Anathoth, and I weigh|ed him the money for it, even &s;eventeene &s;hekels of &s;ilver.</HI></P>
<P>By the little price which <HI>Ieremiah</HI> gaue for this field <MILESTONE UNIT="An&s;w."> in <HI>Anathoth</HI> (being but &s;eventeene &s;hekels) it may be ga|thered that this was not a &s;imple alienatio~ of the ground,<NOTE PLACE="marg"><HI>Hanam<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">el</HI> did not &s;ell his land, but morgaged it to <HI>Ieremiah.</HI></NOTE> but onely a morgaging of it; wherefore his vncle or his vncles children might haue redeemed this land from <HI>Ieremiah,</HI> and <HI>Ieremiah</HI> was bound to haue re&s;tored this Land to them againe: neither doth the publicke writing of this In&s;trument proue the &s;elling of the Land &s;imply, and the full dominion of it, but <HI>utile dominium</HI> for the
<PB N="55" REF="43"> time, as he who hath a peice of Land in morgage, may morgage it againe to another, but not &s;implie &s;ell it.</P>
<P>But it may be &s;aid, that <HI>David</HI> bought the inheritance <MILESTONE UNIT="An&s;w."> of mount <HI>Moriah</HI> from <HI>Arauna</HI> the <HI>Iebu&s;ite,</HI> therefore the &s;imple right of the ground might be &s;old.</P>
<P>It was permitted to the <HI>Iewes</HI> to &s;ell a hou&s;e within <MILESTONE UNIT="Object."> a walled Citie, and the Gardens or Orchards belonging<NOTE PLACE="marg">What hou&s;es or land the <HI>Iewes</HI> might &s;ell.</NOTE> unto it; but they might not &s;ell their grounds and Vine|yards, neither the hou&s;es nor the villages which haue no wals round about them, for they were reckoned as the fields in the Countrey. Secondly, this Hill <HI>Moria</HI> which was &s;old, was &s;old by a <HI>Iebu&s;ite,</HI> and not by an <HI>I&s;raelite;</HI> and the ceremoniall Lawes of the <HI>Iewes</HI> obli|ged not the <HI>Iebu&s;ites.</HI> Thirdly, this was an extraordina|ry ca&s;e, this ground was &s;old for the building of the Temple, and <HI>David</HI> would not haue it without a price.</P>
<P>It may be &s;aid, that the chiefe Prie&s;ts tooke the thirtie <MILESTONE UNIT="Object."> <HI>pieces of &s;ilver and bought a Potters field with it to bury &s;trangers in, Mat.</HI> 27. 7. therefore they might &s;ell a field, for they bought this field to bury &s;trangers in it.</P>
<P>Fir&s;t, this field was not a fruitfull field, but a place <MILESTONE UNIT="An&s;w."> where the Potters made pots; and it &s;eemeth that this field was adjacent to &s;ome poore hou&s;e; So <HI>Io&s;eph</HI> of <HI>A|rimathea</HI> being of another tribe than tho&s;e of <HI>Ieru&s;alem</HI> (for <HI>Arimathea,</HI> or <HI>Rama</HI> was in the tribe of <HI>Ephraim;</HI> but a great part of <HI>Ieru&s;alem,</HI> with Mount <HI>Calvarie</HI> and <HI>Ie&s;ephs</HI> Garden, wherein he had his Tombe, was in the tribe of <HI>Benjamin</HI>) yet he bought a Garden being neere <HI>Ieru&s;alem,</HI> and the Hill <HI>Calvarie,</HI> becau&s;e it was a thing which belonged to the hou&s;e within the walled Citie.</P>
<P>If a man might not &s;ell his inheritance in <HI>I&s;rael,</HI> how <MILESTONE UNIT="Object."> could the Kings them&s;elues inlarge their po&s;&s;e&s;&s;ions, or haue places of plea&s;ure proper for them&s;elues? but we reade that the Kings of <HI>Iuda</HI> &amp; <HI>I&s;rael</HI> had Orchards and Gardens, and places of buriall proper to them&s;elues,
<PB N="56" REF="44"> which was a part of their <HI>peculium,</HI> or proper right.</P>
<P>The Kings might haue Orchards and Gardens pro|per <MILESTONE UNIT="An&s;w."> to them&s;elues, &amp; places of plea&s;ure, but they might not buy the propertie of any mans Land or Vineyard; Wherefore <HI>Naboth</HI> &s;aid well, God forbid it me that I &s;hould &s;ell my fathers inheritance: they were but <HI>u&s;u|fructuarij,</HI> but the Lord was <HI>Dominus fundi,</HI> and he that hath no right to him&s;elfe, cannot make a right to ano|ther.</P>
<P>Why might they &s;ell their hou&s;es within a walled Citie, and not their fields and grounds in the Country? <HI>Levit.</HI> 25. 13.</P>
<P>The rea&s;on was this, they might not &s;ell their grounds,<NOTE PLACE="marg">The rea&s;on why they might &s;ell their hou&s;es within the walled Ci|ties.</NOTE> that their po&s;&s;e&s;&s;ions might be kept &s;till di&s;tinct; but becau&s;e many came to dwell in the walled Cities, and the hou&s;es were not &s;o di&s;tingui&s;hed as the grounds and Vineyards, therefore they might &s;ell them: this was al|&s;o done in favour of the Pro&s;elytes, that they might haue a dwelling among&s;t the people of God&punc;</P>
<P>The conclu&s;ion of this is; as the <HI>I&s;raelites</HI> when they <MILESTONE UNIT="Conclu&s;ion."> morgaged their Land, they had not power &s;implie to &s;ell it, becau&s;e the propertie was the Lords; therefore it was to returne unto him in the yeare of the Iubile: So, although the children of God morgage their part of the heavenly <HI>Canaan,</HI> yet becau&s;e the right is the Lords, it &s;hall returne to them in the yeare of that great Iubile.</P>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<PB N="57" REF="44">
<HEAD>CHAPTER XV. Whether the <HI>Iewes</HI> &s;hould be tolerated in a Chri&s;tian Common-wealth or not?</HEAD>
<EPIGRAPH>
<Q><BIBL>ROM. 11. 23.</BIBL> And they al&s;o, if they abide not &s;till in unbeliefe, &s;hall be graffed in: for God is able to graffe them in againe.</Q>
</EPIGRAPH>
<P>THere may be many rea&s;ons alledged, why this &s;ort of people &s;hould not be tolerated among&s;t Chri&s;tians.</P>
<P>Fir&s;t, if yee re&s;pect their profe&s;&s;ion and Religion, they are to be &s;ecluded from us Chri&s;tians; and &s;econd|ly, in re&s;pect of their dealing with us in their civill con|tracts and bargaining.</P>
<P>As for their Religion. Fir&s;t, they dete&s;t us Chri&s;ti|ans who profe&s;&s;e Chri&s;t, for Chri&s;ts cau&s;e. Secondly, they hold many damnable and bla&s;phemous opinions concerning Chri&s;t; fir&s;t, for his forerunner <HI>Iohn</HI> the Bapti&s;t; &s;econdly, they hate <HI>Marie</HI> the Mother of our Lord Ie&s;us Chri&s;t; thirdly, they oppo&s;e them&s;elues a|gain&s;t Chri&s;ts natures; fourthly, again&s;t his Offices, King, Prie&s;t, and Prophet; fiftly, again&s;t his death up|on the cro&s;&s;e; &s;ixtly, again&s;t his re&s;urrection; &s;eventhly, they oppo&s;e them&s;elues to his imputed righteou&s;ne&s;&s;e; and la&s;tly, to his Go&s;pell, and they expect a glorious Me&s;&s;ias to come.</P>
<P>Fir&s;t, in dete&s;tation of Chri&s;t, they dete&s;t us Chri&s;ti|ans, they call us [<HI>Goijm] Gentes</HI> and <HI>Edomites,</HI> and when<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;tavit.</HI></NOTE> they would welcome a Chri&s;tian, they &s;ay welcome <HI>Shed,</HI> that is, Devill, hinking that the common people<NOTE PLACE="marg">The <HI>Iewes</HI> dete&s;t Chri|&s;tians.</NOTE> under&s;tand not the word; and they cur&s;e us Chri&s;tians
<PB N="58" REF="45"> daily, <HI>anathema &s;it externis in &s;erpente,</HI> that is, they wi&s;h that we who are without their &s;ocietie, may be execra|ble as the Serpent.</P>
<P>But they dete&s;t tho&s;e mo&s;t of all who are converted from Iudai&s;me to Chri&s;tianitie, and they pray three times in the day again&s;t them, morning, midday, and e|vening, and thus they pray, <HI>Ne &s;it quies Apo&s;tatis, ne&abque; &s;pes.</HI></P>
<P>Secondly, they expect <HI>Elias Ti&s;hbites</HI> to be the fore|runner<NOTE PLACE="marg">The <HI>Iewes</HI> expect <HI>Elias</HI> to come.</NOTE> of their Me&s;&s;ias; and when they cannot re&s;olue their hard que&s;tions to their Schollers, they &s;ay, <HI>Ti&s;hbi &s;olvet nodos,</HI> that is, when <HI>Elias Ti&s;hbites</HI> &s;hall come, he<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> will re&s;olue all doubts, but <HI>Elias is come alreadie, and they haue done to him what&s;oeuer they li&s;ted,</HI> Math. 17. 12.</P>
<P>They hate <HI>Marie</HI> the Mother of Chri&s;t, and they call her [<HI>Mara</HI>] bitterne&s;&s;e, and the herbe called <HI>Herba Ma|riae,</HI> by them is called <HI>Herba &s;u&s;pen&s;i,</HI> becau&s;e <HI>Marie</HI> bare Chri&s;t, who was crucified upon the Cro&s;&s;e: &s;o a peice of money called <HI>gro&s;&s;a Mariae,</HI> they called it in de&s;pite, <HI>gro&s;&s;a &s;u&s;pen&s;i.</HI></P>
<P>Then they deny the two natures of Chri&s;t, for they<NOTE PLACE="marg">The <HI>Iewes</HI> deny the two natures of Chri&s;t.</NOTE> deny his God-head, <HI>inceptum e&s;t nomen Iehova profanari. Targum Hiero&s;olymitanum</HI> paraphra&s;eth it thus, <HI>illi caepe|runt idola colere, &amp; fecerunt &s;ibi Deos erroneos, quod cogno|minabant de &s;ermone domini,</HI> he under&s;tandeth here bla&s;|phemou&s;ly Chri&s;t, calling him <HI>Deum erroneum,</HI> whom the Scripture call <GAP DESC="foreign">. Of old they &s;aid <HI>Deus &s;anctus &amp; domus Iudicij ejus fecerunt hominem,</HI> by the hou&s;e of Iudgement they meant the trinity of per&s;ons, for all the inferior hou&s;e of Iudgment con&s;i&s;ted of three, and they &s;aid <HI>Duorum non e&s;t judicium,</HI> &s;o the Chaldie paraphra&s;t paraphra&s;eth the trinitie of per&s;ons by this paraphra&s;e; but now, the <HI>Iewes</HI> doe &s;et them&s;elues again&s;t this, and they deny it flatly.</P>
<PB N="59" REF="45">
<P>They &s;et them&s;elues again&s;t his offices; he was anoin|ted<NOTE PLACE="marg">The <HI>Iewes</HI> &s;et the~&s;elues again&s;t the offices of Chri&s;t.</NOTE> King, Prie&s;t, and Prophet [<HI>Hame&s;hiah</HI>] that excellent Prophet, but in dete&s;tation of Chri&s;t, they will not call their <HI>Tardigradum,</HI> or &s;low-comming Chri&s;t <HI>Me&s;siah,</HI> but <GAP DESC="foreign"> <HI>delibutum,</HI> they hate &s;o the name of Chri&s;t.</P>
<P>They mocke the Kingly office of Chri&s;t, <HI>Mat.</HI> 27. 19. they put a crown of thornes upo~ his head for a crowne; and they put a reed in his hand for a Scepter: So they mocke his Prie&s;tly office, he &s;aved others, let him &s;aue him&s;elfe, <HI>Ver&s;.</HI> 40. and his Propheticall office, <HI>Prophe&s;ie thou O Chri&s;t, who is he that &s;miteth thee. Mat.</HI> 26. 68.</P>
<P>So they mocke his death, and his crucifying upon the Cro&s;&s;e, they call Chri&s;ts cro&s;&s;e the Woofe and the Warpe, and &s;o my&s;tically when they &s;peake one to ano|ther among&s;t Chri&s;tians, they call Chri&s;t the Woofe and the Warpe.</P>
<P>They deny the re&s;urrection of Chri&s;t, <HI>Mat.</HI> 28. 15. and it is noy&s;ed abroad among&s;t them unto this day, that Ie&s;us Chri&s;t was &s;tolen away by his Di&s;ciples, and that he did not ri&s;e againe.</P>
<P>So they oppo&s;e his imputed righteou&s;ne&s;&s;e, and they &s;ay, that every fox mu&s;t pay his owne skin to the flayer, and they &s;ay, <HI>&s;it mors mea expiatio cunctarum tran&s;gre&s;sio|num mearum.</HI></P>
<P>And la&s;tly they oppo&s;e them&s;elues again&s;t his Go&s;|pell, they call <GAP DESC="foreign"> [<HI>Aven gilajon] nuntium vanum.</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE></P>
<P>Secondly, if ye will re&s;pect their dealing with us in civill matters: they are worthy to be &s;ecluded from the &s;ocietie of Chri&s;tians.</P>
<P>They care not to for&s;weare them&s;elues to us Chri|&s;tians, they are mo&s;t mercile&s;&s;e u&s;urers in exacting from the Chri&s;tians, and they who profe&s;&s;e Phy&s;icke among&s;t them, care not to poy&s;on Chri&s;tians, whom they call [<HI>Goijm,] Gentiles.</HI></P>
<P>And if we &s;hall adde further, that no fal&s;e Religion
<PB N="60" REF="46"> &s;hould be tolerated, and the Lord commanded here|tickes to be put to death, how then &s;hould they be &s;uf|fered in a Chri&s;tian Common-wealth?</P>
<P>But we mu&s;t put a difference betwixt the&s;e mi&s;creants<NOTE PLACE="marg">What <HI>Iewes</HI> may be &s;uf|fered in a Common|wealth, and who not.</NOTE> who raile again&s;t the Lord Ie&s;us Chri&s;t, and bla&s;pheme his name; and tho&s;e poore wretches who liue in blind|nes yet, but do not raile bla&s;phemou&s;ly again&s;t Chri&s;t; tho&s;e we &s;hould pitie: Fir&s;t, we &s;hould pitie them for<NOTE PLACE="marg">The rea&s;ons that &s;hould moue us to pitie the <HI>Iewes.</HI></NOTE> their fathers cau&s;e the Patriarchs. Secondly, we &s;hould pitie them, becau&s;e Chri&s;t is come of them who is ble&s;|&s;ed for ever; thirdly, the Oracles of God were com|mitted to them, <HI>Rom.</HI> 3. 2. and the <HI>law was the inheri|tance of Iacob, Deut.</HI> 33. 4. they were faithfull keepers of the &s;ame to others, and they were like a lanterne who held out the light to others, although they &s;aw not with it them&s;elues. Fourthly, when we Gentiles were out of the Covenant they prayed for us, <HI>Cant. 8. 8. We haue a little &s;i&s;ter, what &s;hall we doe for her?</HI> So when they are out of the Covenant; We haue an Elder brother, <HI>Luk.</HI> 16. what &s;hall we doe for him? And la&s;tly, becau&s;e of the hope of their conver&s;ion, that <HI>they &s;hall be graffed in againe,</HI> Rom. 11.</P>
<P>Some Chri&s;tian Common-wealths admit them, but with the&s;e Caveats.</P>
<P>Fir&s;t, that they &s;ubmit them&s;elues to the po&s;itiue <MILESTONE N="1" UNIT="Caveat"> Lawes of the Countrie wherein they liue.</P>
<P>Secondly, that they raile not again&s;t Chri&s;t, and be <MILESTONE N="2" UNIT="Caveat"> not offen&s;iue to the Chri&s;tians.</P>
<P>Thirdly, that they be not &s;uffered to marrie with the <MILESTONE N="3" UNIT="Caveat"> Chri&s;tians to &s;educe them.</P>
<P>Fourthly, that they be not permitted to exhau&s;t Chri|&s;tians <MILESTONE N="4" UNIT="Caveat"> with their u&s;urie.</P>
<P>Fiftly, that they be not admitted to any publicke <MILESTONE N="5" UNIT="Caveat"> charge, and that they be di&s;tingui&s;hed from the re&s;t of the people by &s;ome badge or by their apparell: with
<PB N="61" REF="46"> the&s;e Caveats, &s;undry Common-wealths haue admit|ted them.</P>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<HEAD>CHAPTER XVI. Of the <HI>Synedrion</HI> of the <HI>Iewes.</HI></HEAD>
<EPIGRAPH>
<Q><BIBL>MAT. 5. 22.</BIBL> But I &s;ay unto you, that who&s;oever is angry with his brother without a cau&s;e, &s;hall be in danger of the Iudgement, and who&s;oever &s;hall &s;ay to his brother <HI>Raca,</HI> &s;hall be in danger of the Councell.</Q>
</EPIGRAPH>
<P>THis word, <HI>Synedrion,</HI> is a greeke word, but chan|ged and made a Syriack word, <GAP DESC="foreign">, are &s;itters in judgement, and <HI>Sanhedrin,</HI> are the Iudges who &s;at in the Councell, and the place it &s;elfe was called <HI>Sy|nedrion.</HI></P>
<P>In the Syriack, <HI>Domus judiciorum,</HI> and <HI>Domus Iudi|cum</HI><NOTE PLACE="marg">The difference betwixt <HI>Domus judiciorum</HI> and <HI>Domus Iudicum.</HI></NOTE> <HI>differunt: Domus judiciorum</HI> is the hou&s;e where the Coun&s;ellers met, and <HI>Domus Iudicum</HI> according to the Syriack and Chaldy phra&s;e, &s;ignifieth the Iudges them|&s;elues.<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Domus Iudicum.</HI></NOTE> So the Chaldees when they expre&s;&s;e the Trini|tie, they call it <HI>Domus Iudicij,</HI> becau&s;e there were three that &s;at in their le&s;&s;er Iudicatorie; and when <HI>Beth dina</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Domus judicij.</HI></NOTE> &s;ignifieth the Iudges them&s;elues, it hath the point aboue <HI>judh,</HI> but when it &s;ignifieth the place of Iudgement, it hath the point under <HI>judh.</HI></P>
<P>There were two &s;orts of the&s;e <HI>Synedria</HI> among&s;t the <HI>Iewes,</HI> the great Councell and the le&s;&s;er, the great Coun|cell was called <HI>Sanhedrin Gedolah,</HI> and the le&s;&s;er was cal|led<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>Sanhedrin Ketannah.</HI></P>
<P>The great <HI>Synedrion</HI> &s;ate at <HI>Ieru&s;alem</HI> onely, the le&s;&s;er
<PB N="62" REF="47"> <HI>Synedria</HI> &s;at in other places al&s;o, and they were called <GAP DESC="foreign">, <HI>judicia.</HI></P>
<P>The great <HI>Synedrion</HI> &s;at in <HI>Ieru&s;alem</HI> onely, and Chri&s;t<NOTE PLACE="marg"><HI>Allu&s;ion.</HI> Vide <HI>Guileli Schickar|dum de jure regio, &amp; Ludovie: de Dieu.</HI></NOTE> alludeth to this, <HI>Mat. 23. 37. A Prophet might not die out of Ieru&s;alem.</HI> So, <HI>O Ieru&s;alem, Ieru&s;alem, which kille&s;t the Prophets, Mat.</HI> 23. 37. The great <HI>Synedrion</HI> judged one|ly of a Prophet.</P>
<P>But <HI>Gabinius</HI> the <HI>Procon&s;ul</HI> of <HI>Syria,</HI> divided this great<NOTE PLACE="marg">The great <HI>Synedrion</HI> divided into fiue parts.</NOTE> <HI>Synedrion</HI> which &s;at onely at <HI>Ieru&s;alem</HI> into fiue parts, whereof he placed one at <HI>Ieru&s;alem,</HI> another in <HI>Gadara,</HI> the third in <HI>Amathus</HI> towards the red Sea, the fourth in <HI>Iericho,</HI> and the fift he placed in <HI>Sephra</HI> in <HI>Galilie.</HI> And Chri&s;t meant of the&s;e Councels when he &s;ayes, <HI>they will deliver you up to the Councels, Mat.</HI> 10. 17. At this time the great <HI>Synedrion</HI> was divided into fiue parts.</P>
<P>They <HI>&s;hall deliver you up to the Councels, and they will &s;courge you in their Synagogues;</HI> by their <HI>Synagogues</HI> he<NOTE PLACE="marg">What meant by <HI>Syna|gogues</HI> and <HI>Councels.</HI></NOTE> meant their Eccle&s;ia&s;ticall Iudicatories, &amp; by the <HI>Coun|cels</HI> their civill.</P>
<P>The number that &s;at in this great Iudicatorie were &s;e|ventie and two, &s;ix cho&s;en out of every tribe; but for making the number round, they are called <HI>Seventie:</HI> the Scripture u&s;eth &s;ometimes when the number is not<NOTE PLACE="marg">Rotundatio numeri quid?</NOTE> full, to expre&s;&s;e the full number, as <HI>Iudg. 11. 5. Abime|lech killed his brethren which were three&s;core and ten per|&s;ons,</HI> there were but three&s;core and nine of them, for <HI>Io|tham</HI> fled. So <HI>Gen. 42. 13. Thy &s;ervants are twelue bre|thren, the &s;onnes of one man;</HI> although <HI>Io&s;eph</HI> was thought to be dead, yet, to make up the number, becau&s;e he had once twelue &s;onnes, they are called the twelue &s;onnes of <HI>Iacob.</HI> So <HI>Num. 14. 33. And your children &s;hall wander in the Wilderne&s;&s;e fortie yeares, according to the number of the dayes that the Spyes &s;earched the Land;</HI> this was &s;poken to them two yeares after they came out of <HI>Egypt;</HI> yet the number is made up here, and it is called <HI>fortie yeares.</HI>
<PB N="63" REF="47"> So 1 <HI>Cor. 15. 5. He was &s;eene of the twelue;</HI> there were but eleven of them at this time, for <HI>Iudas</HI> was dead, and <HI>Mat|thias</HI> was not cho&s;en as yet; yet he calleth them twelue, becau&s;e they were once twelue, to make up the num|ber. Sometimes againe although there be moe for ma|king round the number, they take away &s;ome, as <HI>Luke</HI> 10. 1. the Syriack hath it, the <HI>&s;eventie two Di&s;ciples,</HI> yet it is tran&s;lated the <HI>&s;eventie Di&s;ciples.</HI> So the Seventie two who tran&s;lated the Bible, are called the <HI>Seven|tie.</HI></P>
<P>The Lord charged <HI>Mo&s;es</HI> to gather Seventie of the Elders of <HI>I&s;rael, Mo&s;es</HI> &s;aid, how &s;hall I doe this? If I &s;hall choo&s;e &s;ixe out of every Tribe, then there &s;hall be &s;ixty and two; and if I &s;hall choo&s;e but fiue out of eve|ry Tribe, then there will be ten wanting; and if I &s;hall<NOTE PLACE="marg">The uncertaine conje|cture of <HI>Sol: Iarchi</HI> con|cerning their Election of the Seventie.</NOTE> choo&s;e &s;ixe out of one Tribe, and but fiue out of ano|ther Tribe, that will breed but &s;trife among&s;t them. What doth he then? He made choi&s;e of &s;ixe out of e|very Tribe, and he brought forth &s;eventie two blanke papers; upon &s;eventie of the papers, he wrote [<HI>Zaken</HI>]<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Senex.</HI></NOTE> <HI>&s;enex;</HI> and upon the two that remained, hee wrote [<HI>Hhelek] pars.</HI> Now when the Tribes drew their Lots<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Pars.</HI></NOTE> out of the Boxe, he who drew [<HI>Zaken] &s;enex, Mo&s;es</HI> &s;aid unto him, <HI>Antea &s;anctificavit te deus benedictus;</HI> but he who drew [<HI>Hhelek] pars,</HI> he &s;aid unto him, <HI>Non cupit te deus.</HI> The Hebrewes &s;ay, that <HI>Eldad</HI> and <HI>Medad,</HI> Num. 11. 26. were of tho&s;e who were written, but they went not out into the Tabernacle, becau&s;e they drew [<HI>Hhe|lek] pars;</HI> but not [<HI>Zaken] &s;enex,</HI> they were <HI>inter con|&s;criptos</HI> (&s;ay they) but not <HI>inter electos;</HI> and &s;o the num|ber &s;eventie is made up without them.</P>
<P>There were two Pr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;idents in this Councell; the fir&s;t<NOTE PLACE="marg">Two Pre&s;idents in the Councell. <GAP DESC="foreign"> <HI>Princeps.</HI></NOTE> cho&s;en in re&s;pect of his power, dignitie, and wi&s;edome, and he was called [<HI>Na&s;hi] princeps,</HI> and [<HI>Ro&s;h haje&s;hibhah] Pater con&s;e&s;&s;us,</HI> and he it was (as the <HI>Iewes</HI> &s;ay) that &s;uc|ceeded<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Pater Con&s;e&s;&s;us.</HI></NOTE>
<PB N="64" REF="48"> <HI>Mo&s;es,</HI> who was the principall and the chiefe<NOTE PLACE="marg">The order how they &s;at in Iudgement.</NOTE> in the Councell; and upon his right hand &s;at he who was greate&s;t among&s;t the &s;eventie, and he was called [<HI>Abh beth din] pater con&s;i&s;torij&punc;</HI> the re&s;t &s;at according to<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Pater Con&s;i&s;terij.</HI></NOTE> their dignitie and age next to the Prince; and they &s;at in a circuit or a halfe Moone, that both the Pre&s;idents might haue them in their &s;ight.</P>
<P>The time when they &s;at; the great Iudicatorie &s;at e|very<NOTE PLACE="marg">The time when they &s;at in the&s;e Iudicatories.</NOTE> day except on the Sabbath, and fe&s;tivall dayes; and when they &s;at, the little <HI>Synedrion</HI> &s;at but from the morning Sacrifice untill the &s;ixt houre, that is, untill our twelue; but the great <HI>Synedrion</HI> &s;at from the morning Sacrifice untill the evening Sacrifice, that is, untill our three of the clocke in the afternoone.</P>
<P>The matters which they judged in this Iudicatorie,<NOTE PLACE="marg">What matters were jud|ged in the great <HI>Syne|drion.</HI></NOTE> were matters of greate&s;t weight; as to judge of a fal&s;e Prophet, when to make warres, appointing Magi&s;trates for inferior Cities; &s;o for cutting off of a Tribe, and pu|ni&s;hing the high Prie&s;t, and whether an Apo&s;tate Citie &s;hould be rai&s;ed and ca&s;t downe or not; and they &s;ay, that none might giue the bitter waters to the woman &s;u&s;pected of Adulterie but this Iudicatorie, <HI>Num.</HI> 5. 29. So they &s;ay, when a man was killed, and the killer not knowne, none might mea&s;ure from the place where the man was killed to the next Citie, <HI>Deut.</HI> 21. 7. but the Elders of the great <HI>Synedrion,</HI> this ca&s;e was onely tryed by them; So the rai&s;ing up &s;eed to his brother, and pul|ling off his &s;hoe, if he refu&s;ed, the&s;e were tryed by the great <HI>Synedrion.</HI></P>
<P><HI>Bellarmine</HI> the Ie&s;uite to proue the Pope <MILESTONE UNIT="Object."> to be aboue &s;ecular Iudges,<NOTE PLACE="marg"><HI>Bellarmines</HI> argument to proue the Pope to be aboue &s;ecular Iudges.</NOTE> alledgeth <HI>Deut. 17. 12. The man that doth pre&s;umptuou&s;ly, and will not hearken unto the Prie&s;t, and to the Iudge, even that man &s;hall die.</HI> Here he &s;aith, the Magi&s;trate doth onely execute the &s;entence of the Prie&s;t.</P>
<PB N="65" REF="48">
<P>But fir&s;t, <HI>ex decreto judicis,</HI> is not in the originall, but <MILESTONE UNIT="An&s;w."> <HI>according to the &s;entence of the Law, Deut.</HI> 17. 11. and the word &s;hould be read <HI>disjunctiv&egrave;, He that hearkeneth not unto the Prie&s;t or unto the Iudge, &amp;c.</HI> And by the <HI>Prie&s;t</HI> here is under&s;tood, not onely the high Prie&s;t, but other Prie&s;ts, <HI>Ver&s;.</HI> 9. When the high Prie&s;t and the Iudges &s;at together, then he that hearkened not to the &s;entence given by the Iudge, and interpreted by the Prie&s;t, was to die; &s;o he who hearkened not unto the Iudge, al|though the Prie&s;t was not there, was to die; for the&s;e Iudicatories which are conjoyned, are &s;ometimes di|&s;tingui&s;hed. <HI>Deut. 17. 12. 2 Chro.</HI> 19. 8. and they mu&s;t be interpreted re&s;pectiuely, as the Lawyers &s;peake.</P>
<P>In the le&s;&s;er Iudicatorie, they might not judge of a<NOTE PLACE="marg">When they might judge of capitall crimes in the le&s;&s;er Iudicatorie.</NOTE> capitall crime, unle&s;&s;e they were twentie three a full number, &s;o they judged of a bea&s;t that had killed a man or lien with a woman, to be put to death, <HI>Levit.</HI> 20. 16.</P>
<P>The <HI>&s;eventie</HI> whom <HI>Mo&s;es</HI> cho&s;e now at the comman|dement<NOTE PLACE="marg">The difference betwixt the &s;eventie which <HI>Mo|&s;es</HI> cho&s;e, and the &s;even|tie which were cho&s;en at the direction of <HI>Ie|thro.</HI></NOTE> of the Lord, <HI>Num.</HI> 11. 25. differed from the <HI>&s;e|ventie</HI> whom he cho&s;e at the commandement of <HI>Iethro, Exod.</HI> 18. they excelled the former <HI>&s;eventie</HI> far in gifts, for they had the &s;pirit of <HI>Mo&s;es</HI> upon them, and as the Mantle of <HI>Elijah</HI> when it was put about <HI>Eli&s;ha,</HI> then the &s;pirit came upon him; &s;o came the &s;pirit of <HI>Mo&s;es</HI> upon<NOTE PLACE="marg">The &s;pirit of <HI>Mo&s;es</HI> was not dimini&s;hed when it was put upon the &s;e|ventie.</NOTE> the <HI>&s;eventie;</HI> and the &s;pirit of <HI>Mo&s;es</HI> was not dimini&s;hed when it came upon the <HI>&s;eventie,</HI> but the &s;pirit of <HI>Mo&s;es</HI> in that houre was like the middle lamp of the Candle|&s;tick, from the middle Lamp the re&s;t were lighted, but the light of this Lamp was not dimini&s;hed: &s;o the &s;pirit of <HI>Mo&s;es</HI> was not dimini&s;hed when it came upon the <HI>&s;e|ventie. Mo&s;es</HI> &s;pirit of judgement was upon them all, but not his other gifts; as <HI>Mo&s;es was mightie in words and deed,</HI> but not they. <HI>Mo&s;es</HI> was the mecke&s;t man in the world, but not they. One <HI>Mo&s;es</HI> ruling in a Councell will make it famous, but to haue &s;eventie like <HI>Mo&s;es</HI> &s;it|ting
<PB N="66" REF="49"> in a Councell, (for they had the &s;ame &s;pirit of ru|ling which <HI>Mo&s;es</HI> had) that made it to excell all the Councels in the world, even <HI>Areopagus</HI> in <HI>Athens,</HI> and the Senate in <HI>Rome,</HI> and if we &s;hall marke the unitie that was in this Councell, then we &s;hall more admire it.</P>
<P>Whether had the <HI>Seventie</HI> this gift of Prophe&s;ie con|tinually <MILESTONE UNIT="Object."> or not?</P>
<P>They prophe&s;ied for a day, but no more; therefore <MILESTONE UNIT="An&s;w."> the Text &s;aid, <HI>Prophetarunt &amp; non addiderunt, i. e. prophe|tare;</HI><NOTE PLACE="marg">The &s;eventy which <HI>Mo|&s;es</HI> cho&s;e had not this gift of Prophe&s;ie con|tinually.</NOTE> and &s;o the phra&s;e is u&s;ed by the Hebrewes, <HI>Gen. 8. 12. Non addidit redire, She returned not againe;</HI> &s;o 1 <HI>Sam. 15. Non addidit Samuel redire ad Saulem,</HI> that is, <HI>he &s;aw him no more;</HI> &s;o <HI>Prophetarunt et non addiderunt,</HI> that is, <HI>they prophe&s;ied that day and no more.</HI></P>
<P>The conclu&s;ion of this is, the Lord did &s;it here in the <MILESTONE UNIT="Conclu&s;ion."> mid&s;t of this great judicatorie, and he was their <GAP DESC="foreign"> and <GAP DESC="foreign">, he was the Pre&s;ident of their Coun|cell, and therefore they that hearkened not to this Councell were worthy to die.</P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<HEAD>CHAPTER XVII. Whether a Iudge is bound to giue &s;entence according to things prooved and alledged, or according to his owne private know|ledge?</HEAD>
<EPIGRAPH>
<Q><BIBL>EXOD 23 1.</BIBL> Thou &s;halt not receiue a report; put not thine hand with the wicked to be an unrighteous witne&s;&s;e.</Q>
</EPIGRAPH>
<P>SVndry doe hold, that a Iudge mu&s;t not judge con|trary<NOTE PLACE="marg">The opinion of &s;ome concerning the procee|ding of a Iudge <HI>&s;ecundu~ allegata &amp; probata.</HI></NOTE> to that which he knoweth, what&s;oever is alledged or proved to the contrary; for <HI>what&s;oever
<PB N="67" REF="49"> is not of faith is &s;inne, Rom.</HI> 14. 23. that is, if a man doe a thing again&s;t his con&s;cience, it is &s;inne; Wherefore, if a Iudge know a man to be innocent, and yet evidences be brought in again&s;t him that he is guiltie; then they hold that the Iudge &s;hould u&s;e all meanes to free the inno|cent man; as fir&s;t, he &s;hould deale with the accu&s;er not to proceed in his accu&s;ation, and &s;hould &s;ignifie unto him, that he knoweth well the innocency of the partie. Secondly, if this cannot helpe, then he is bound pub|lickly to te&s;tifie upon the Bench, the innocency of the partie, and he may deferre the giving out of &s;entence, unle&s;&s;e he be charged by a &s;uperiour; but if the matter haue no &s;ucce&s;&s;e that way, then he may remit him to a &s;uperiour Iudge, or will the partie accu&s;ed to appeale to a &s;uperiour Iudge; but if he cannot prevaile any of the&s;e wayes, &s;ome doe will him rather to quite his place, than to giue out &s;uch a &s;entence again&s;t the inno|cent.</P>
<P>Although the light of nature it &s;elfe, 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 commeth in, then this mu&s;t giue place; for rea&s;on it<NOTE PLACE="marg">Why a Iudge mu&s;t pro|ceed according to things proved.</NOTE> &s;elfe teacheth us, that a Iudge is to proceed according to things proved, otherwi&s;e ju&s;tice could not be pre|&s;erved, and the good of the whole, is to be preferred before the good of a private man.</P>
<P>But it may be &s;aid, this is both again&s;t the law of na|ture, <MILESTONE UNIT="Object."> and again&s;t the law written, to kill an innocent man.</P>
<P>To kill an innocent man accidentally, and be&s;ides his <MILESTONE UNIT="An&s;w."> intention, when he is exerci&s;ed in his lawfull calling,<NOTE PLACE="marg">How a Iudge &s;inneth in giving out &s;entence a|gain&s;t an innocent per|&s;on.</NOTE> this is not a &s;inne to him; but if he &s;hould of purpo&s;e kill an innocent man, that incked were a &s;inne contrary to the law; and even as in ju&s;t warre, when the victory cannot be had otherwi&s;e unle&s;&s;e there be innocent men
<PB N="68" REF="50"> killed, as well as the guiltie, yet they may be &s;afely kil|led, becau&s;e the warre is ju&s;t warre, and &s;econdly, be|cau&s;e it is not their intention directly to kill the inno|cent, but becau&s;e otherwi&s;e the victory could not be obtained: So a Iudge is bound to proceed according to that which is proved, and if he kill the innocent man, it is be&s;ide his intention; for his intention is here to doe ju&s;tice, and not to kill the innocent, and he is bound to preferre the univer&s;all good, before the particular.</P>
<P>But if he doe &s;o, &s;hall he not be guiltie, as <HI>Pilate</HI> was <MILESTONE UNIT="Object."> in condemning Chri&s;t?</P>
<P><HI>Pilate</HI> was an unju&s;t Iudge, becau&s;e he pronounced <MILESTONE UNIT="An&s;w."> fal&s;e &s;entence again&s;t Chri&s;t who was innocent, and this<NOTE PLACE="marg">How <HI>Pilate</HI> &s;inned in giving &s;entence again&s;t Chri&s;t.</NOTE> might haue beene knowne <HI>Iuridic&egrave;,</HI> becau&s;e they were not <GAP DESC="foreign">, <HI>their te&s;timonies agreed not,</HI> as the Evan|geli&s;t <HI>Marke</HI> &s;aith, <HI>Chap.</HI> 14. 59.</P>
<P>If a woman were proved to be the wife of <HI>Titius,</HI> <MILESTONE UNIT="Object."> whom <HI>Titius</HI> in his con&s;cience knoweth not to be his wife; although the Iudge &s;hould command <HI>Titius</HI> to doe the dutie of an husband to her, yet <HI>Titius</HI> &s;hould rather &s;uffer any puni&s;hment, than to performe that dutie to her, becau&s;e he knoweth her not to be his wife. So &amp;c. <MILESTONE UNIT="An&s;w."> </P>
<P>Here we mu&s;t di&s;tingui&s;h betwixt that which is <HI>in|trin&s;ec&egrave; malum,</HI> evill in the owne nature of it, and that which is but accidentally evill; to commit whoredome is &s;imply evill, but when the Iudge condemneth the in|nocent man whom he knoweth to be innocent, he doth not giue out &s;entence again&s;t the man, becau&s;e he is in|nocent, (for that were &s;imply &s;inne) but becau&s;e he is bound to execute judgement; and here the Iudge pro|ceedeth as a publick per&s;on; but <HI>Titius</HI> is a private per|&s;on onely, and therefore he is bound to doe according to his knowledge.</P>
<P>If a Iudge &s;hould heare two men di&s;puting, and one <MILESTONE UNIT="Object."> of them &s;hould hold a tenent which were hereticall,
<PB N="69" REF="50"> and he &s;hould conclude for him that is hereticall, yet I am not bound to follow his &s;entence.</P>
<P>A Iudge when he condemneth a man according to <MILESTONE UNIT="An&s;w."> the law, he maketh not a lie, as when he &s;aith, &s;uch a<NOTE PLACE="marg">A Jud<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">e when he gi|<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">th out &s;entence upon <GAP DESC="illegible" RESP="MURP" EXTENT="1 span"> per&s;on, he <GAP DESC="illegible" RESP="MURP" EXTENT="1 word"> not al<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">.</NOTE> propo&s;ition is true, when it is fal&s;e; and in matters <GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">|vine, he is not a Iudge as he is in the civill Court.</P>
<P>But if a Iudge &s;hould be urged in his con&s;cience, po&s;ed, is this an innocent man or not? <MILESTONE UNIT="Object."> if he &s;hould an|&s;were and &s;ay, he is nor, then he &s;hould an&s;were contra|ry to his knowledge.</P>
<P>As a Iudge, he mu&s;t an&s;were that he is not innocent; <MILESTONE UNIT="An&s;w."> here he mu&s;t judge according to things proved, and the<NOTE PLACE="marg">The &s;entence of the Iudge is the &s;entence of publick authoritie.</NOTE> &s;entence of a Iudge is the &s;entence of publick authori|tie, and when he judgeth &s;o, he doth not again&s;t his con|&s;cience; and here we mu&s;t di&s;tingui&s;h betwixt his &s;pe|culatiue<NOTE PLACE="marg">Scientia &s;peculativa. Scientia practica.</NOTE> and practick knowledge; although he be inno|cent according to private and &s;peculatiue knowledge, yet he is guiltie according to the cour&s;e of the Law and publick authoritie.</P>
<P>He that is innocent &s;hould not be condemned; this <MILESTONE UNIT="Object."> man is innocent; therefore he &s;hould not be condem|ned.</P>
<P>This man is innocent <HI>in judicio &s;peculativo,</HI> <MILESTONE UNIT="An&s;w."> but not <HI>injudicio practico;</HI><NOTE PLACE="marg">A man innocent in&s;pe+culatiue judgement and yet guiltie in practicall judgement.</NOTE> but turne it this way, he that is guil|tie <HI>injudicio practico</HI> &s;hould die, but this man is guiltie <HI>in judicio practico;</HI> therefore he &s;hould die.</P>
<P>If a man &s;hould produce an In&s;trument privately to a Iudge, a Iudge could not proceed upon this, becau&s;e he &s;aw &s;uch a thing, if it were not publickly produced in Iudgement; this knowledge which he hath by the &s;ight of this In&s;trument privately, he had it not as a Iudge, but as a private man. So &amp;c.</P>
<P>Whether is the Executioner bound to execute the <MILESTONE UNIT="Que&s;t."> man, whom he knoweth to be unju&s;tly condemned?</P>
<P>He is not the Interpreter of the Law; for that is the <MILESTONE UNIT="An&s;w.">
<PB N="70" REF="51" MS="y"> part of the Iudge, but he is onely to execute the &s;en|tence<NOTE PLACE="marg">Whether the Executio|ner be bound to exe|cute one that is con|demned being inno|cent.</NOTE> pronounced by the Iudge: but if he &s;hould know the &s;entence to be fal&s;e which is given out upon the in|nocent man, then he &s;hould ab&s;olutely refu&s;e and &s;ay, <HI>It is better to obey God than man, Act.</HI> 4. 19. He is bound to obey his &s;uperiour in a good cau&s;e, and in a doubt|full cau&s;e; but not in that which he knoweth altogether to be fal&s;e.</P>
<P>But what if a Iudge doubt in his con&s;cience, in &s;uch a <MILESTONE UNIT="Que&s;t."> ca&s;e what is he to doe?</P>
<P>Here he is not to giue out &s;entence, for that <HI>which is</HI> <MILESTONE UNIT="An&s;w."> <HI>not of faith is &s;inne, Rom.</HI> 14. 23. That is, what&s;oever he doth again&s;t his con&s;cience.</P>
<P>The conclu&s;ion of this is, &s;eeing the &s;entence of <MILESTONE UNIT="Conclu&s;ion."> judgement dependeth upon the witne&s;&s;es, there is great fidelitie required in them, that the Iudge may proceed orderly in judgement, and that he make not a fal&s;e &s;en|tence proceed as it were out of the mouth of God.</P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<HEAD>CHAPTER XVIII. An partus &s;equitur ventrem?</HEAD>
<EPIGRAPH>
<Q><BIBL>GEN. 21. 10.</BIBL> Ca&s;t out the handmaid and her &s;onne: for the &s;onne of the bond-woman &s;hall not be heire with my &s;onne <HI>I&s;aac.</HI></Q>
</EPIGRAPH>
<P>GOD who is the God of order, and not of confu|&s;ion, hath debarred the children from &s;undry priviledges for their fathers &s;innes.</P>
<P>Fir&s;t, if both the Parents were Heathen, the Lord &s;e|cluded<NOTE PLACE="marg">The children of Hea|then Parents were not admitted to the Cove|nant, untill they be|came Pro&s;elytes.</NOTE> the children from the Covenant, and they were not circumci&s;ed, untill they became Pro&s;elytes, &amp; they were not circumci&s;ed <HI>nomine Parentum,</HI> in the name of
<PB N="71" REF="51"> their fathers, but when they imbraced the faith &amp; were converted.</P>
<P>Secondly, If both the Parents were <HI>Iewes,</HI> and did not beget their children in wedlocke, then the children were &s;ecluded from the inheritance, <HI>Iudg. 11. 2. Thou &s;halt not inherite with us, becau&s;e thou art the &s;onne of a &s;trange woman.</HI></P>
<P>Thirdly, If an <HI>I&s;raelite</HI> had married a bond-woman, then the children were &s;ecluded from the inheritance, although their fathers were free; tho&s;e who were borne of Handmaids were alwayes reputed &s;ervants; and God applyed this to Chri&s;t him&s;elfe as he was man, <HI>E&s;ay 49. 5. I haue called my &s;ervant from the wombe;</HI> &s;o <HI>E&s;ay</HI> 42. 1. Behold my &s;ervant whom I uphold, my Elect in whom my &s;oule is well plea&s;ed. <HI>Marie</HI> called her &s;elfe the <HI>Lords</HI><NOTE PLACE="marg">Chri&s;t as man was a &s;ervant.</NOTE> <HI>handmaide. Luk.</HI> 1. 28. therefore Chri&s;t as man borne of <HI>Marie</HI> the hand-maide, was a &s;ervant.</P>
<P>But yee will &s;ay, that things take their denomination <MILESTONE UNIT="Object."> from the be&s;t part; as Water and Wine mixed together, is called Wine; &s;o Chaffe &amp; Wheat mingled together, yet it is called Wheat; Why then &s;hould not the childe be reckoned to be free, after his father, and not recko|ned bond, after his mother, who is a bond-woman?</P>
<P>In Phy&s;icall mixtures it is &s;o, but it is not &s;o in mar|riage; <MILESTONE UNIT="An&s;w."> this is rather like that which is &s;poken in the<NOTE PLACE="marg">In Phy&s;icall mixtures, things take their deno+mination from the bet+ter part.</NOTE> Schooles, <HI>Conclu&s;io &s;equitur deteriorem partem,</HI> if any of the premi&s;&s;es be particular, &s;o is the conclu&s;ion.</P>
<P>The Doctors of the <HI>Iewes</HI> propound this ca&s;e, if a Heatheni&s;h captiue woman were taken in the Warres, &s;he is converted and becommeth a Pro&s;elyte; whether &s;hould her childe be judged to be a free man or not in <HI>I&s;rael?</HI> And they an&s;were, that this childe borne of this &s;tranger, is not to be counted a free man, <HI>Verum Senatus &s;uo decreto Lu&s;trari eum tantum curat,</HI> they cau&s;e onely to<NOTE PLACE="marg">H. Melahh. 8. 9.</NOTE> wa&s;h him, but they will not circumci&s;e him, untill he
<PB N="72" REF="52"> be able to make confe&s;&s;ion of his faith, and become a Pro&s;elyte; and here they &s;ay, <HI>Partus &s;equitur ventrem,</HI> if the mother had beene a free woman, either before, or after the birth among&s;t the <HI>Romans,</HI> the childe was reputed to be free; but not &s;o among&s;t the people of the <HI>Iewes.</HI> Wherefore the Iudges in <HI>I&s;raell</HI> willed all true <HI>I&s;raelites,</HI> not to match them&s;elues unequally in de|grees, for the di&s;grace which it brought upon their children, making them uncapable of freedome, and un|fit to be heires.</P>
<P>The conclu&s;ion of this is: <MILESTONE UNIT="Conclu&s;ion."> Here we may &s;ee the ex|cellency<NOTE PLACE="marg">Difference betwixt the Iudiciall Law and the Covenant of grace.</NOTE> of the Covenant of grace aboue the Iudiciall Law; for if any of the Parents be faithfull, then the childe is holy, 1 <HI>Cor.</HI> 7. 14. that is, he may be admitted to the Covenant.</P>
</DIV2>
<DIV2 N="19" TYPE="chapter">
<HEAD>CHAPTER XIX. An error per&s;onae irritat contractum?</HEAD>
<EPIGRAPH>
<Q><BIBL>IOSH. 8. 18.</BIBL> And the children of <HI>I&s;rael</HI> &s;mote them not, becau&s;e the Princes of the Congregation had &s;worne unto them by the Lord God of <HI>I&s;rael.</HI></Q>
</EPIGRAPH>
<P>IT may &s;eeme that <HI>Error per&s;onae irritat contractum,</HI> as if a man married one woman in &s;tead of another, the marriage is nullified.</P>
<P>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he error of the per&s;on make the contract null, <MILESTONE UNIT="Object."> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> &s;hall we thinke of <HI>I&s;aacs</HI> ble&s;&s;ing, who ble&s;&s;ed <HI>Ia|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"></HI> in &s;tead of <HI>E&s;au?</HI> and yet the ble&s;&s;ing was effectuall, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> what &s;hall we thinke of <HI>Io&s;hua's</HI> Covenant made <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">e <HI>Gibeonites,</HI> whom he tooke to be &s;trangers?
<PB N="73" REF="52"> and yet the Covenant &s;tood firme and &s;ure; and what &s;hall we &s;ay of <HI>Iacobs</HI> marriage with <HI>Leah</HI> in &s;tead of <HI>Ra|chel?</HI> Here the marriage was not irritat and made voide, although there was an errour in the per&s;on.</P>
<P>Fir&s;t, for <HI>Iacobs</HI> marriage with <HI>Leah</HI> in &s;tead of <HI>Ra|chel,</HI> <MILESTONE UNIT="An&s;w."> if <HI>Iacob</HI> had not afterwards approved this mariage,<NOTE PLACE="marg">Of <HI>Iacobs</HI> marriage with <HI>Leah.</HI></NOTE> and gone in unto her, and begotten children upon her, the marriage had beene voyde; but becau&s;e he went in unto her, and begot children upon her, this error was taken away.</P>
<P>Secondly, it may be an&s;wered for <HI>I&s;aacs</HI> ble&s;&s;ing, in<NOTE PLACE="marg">Of <HI>I&s;aacs</HI> ble&s;&s;ing <HI>Ia|cob</HI> in &s;tead of <HI>E&s;au.</HI></NOTE> ble&s;&s;ing <HI>Iacob</HI> in &s;tead of <HI>E&s;au,</HI> &amp; <HI>Io&s;hua's</HI> Covenant made with the <HI>Gibeonites.</HI> There were three who concurred here. Fir&s;t God; &s;econdly, the per&s;ons who craftily concurred here to deceiue; and thirdly, the per&s;ons who were deceived. In <HI>I&s;aacs</HI> ble&s;&s;ing we haue to con|&s;ider; fir&s;t God, who cannot deceiue, nor be deceived;<NOTE PLACE="marg">In ble&s;&s;ing of <HI>Iacob</HI> three per&s;ons concur|red.</NOTE> then <HI>Rebecca</HI> and <HI>Iacob,</HI> who craftily deceived; and thirdly, <HI>I&s;aac,</HI> who was deceived. Now becau&s;e it was Gods intention to giue the ble&s;&s;ing to <HI>Iacob,</HI> therefore neither <HI>Iacobs</HI> craft, nor <HI>I&s;aacs</HI> error, could hinder the ble&s;&s;ing; <HI>I&s;aac</HI> giveth the ble&s;&s;ing ignorantly, but be|cau&s;e it was according to Gods intention and revealed will, who was the principall giver of the ble&s;&s;ing, there|fore the ble&s;&s;ing was effectuall. So in the Covenant<NOTE PLACE="marg"><HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;hua's</HI> Covenant with the <HI>Gibeonites.</HI></NOTE> with the <HI>Gibeonites,</HI> the Lord commanded to offer peace to the &s;even Nations if they would &s;eek it, now in com|meth the deceit of the <HI>Gibeonites,</HI> and errour of <HI>Io&s;hua</HI> who is deceived, yet becau&s;e it was Gods chiefe inten|tion, that tho&s;e of the &s;even Nations who &s;ought peace &s;hould be &s;aved; therefore the oath &s;tood firme, and the errour in the per&s;on did not make it voyde; and the matter may be cleared thus: the Lord forbiddeth <HI>a bro|ther to eate with a railer, a drunkard, or an extortioner.</HI> <MILESTONE UNIT="Simile."> 1 <HI>Cor.</HI> 5. 11. but if a drunkard, or a railer, or an ex<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">or|tioner
<PB N="74" REF="53"> &s;hould come to the Table of the Lord, I am not to refu&s;e to eate at that Table, although the drunkard be there. The rea&s;on is, becau&s;e this is not my private Table, but the Lords banquet, and I expect the ble&s;&s;ing onely from him in it, and the &s;innes of the drunkard cannot hinder me; but if I &s;hould bid &s;uch a one to my hou&s;e to eate with me, then I &s;hould be guiltie of their &s;inne. So the Covenant here is the Lords Covenant, and the deceiver is not able to make it of no effect. But where the principall intention of the contracter is deceit, and the per&s;on with whom the contract is made is deceived, then the contract is nullified; as if a man<NOTE PLACE="marg">When the errour of the per&s;on maketh the con|tract of no effect.</NOTE> &s;hould ignorantly buy a free man for a &s;laue, here the free man &s;hould be relea&s;ed, <HI>&amp; error per&s;onae irritat con|tractum.</HI></P>
<P>But yee will &s;ay, in all contracts God hath an hand, <MILESTONE UNIT="Object."> and he is never deceived, therefore no &s;uch contract &s;hould be di&s;&s;olved, where there is <HI>error per&s;onae.</HI></P>
<P>In the ble&s;&s;ing betwixt <HI>I&s;aac</HI> and <HI>Iacob;</HI> and the con|tract <MILESTONE UNIT="An&s;w."> betwixt <HI>Io&s;hua</HI> and the <HI>Gibeonites,</HI> God had &s;et downe his revealed will, what he was minded to doe in both of the&s;e; and therefore neither the error of <HI>I&s;aac,</HI><NOTE PLACE="marg">God had revealed his will in the ble&s;&s;ing of <HI>Iacob,</HI> and the &s;paring of the <HI>Gibeonites.</HI></NOTE> nor the deceit of <HI>Rebecca</HI> and <HI>Iacob</HI> made the ble&s;&s;ing of no effect, &s;o neither in the contract betwixt <HI>Io&s;hua</HI> and the <HI>Gibeonites.</HI> But the Lord forbiddeth fraudulent contracts in his Word, neither is it his intention that &s;uch contracts &s;hould be made, therefore they are of no effect.</P>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<PB N="75" REF="53">
<HEAD>CHAPTER XX. That a Iudge may giue out &s;entence by the in|formation of the fal&s;e witne&s;&s;es, and yet be free.</HEAD>
<EPIGRAPH>
<Q><BIBL>2 SAM. 1. 16.</BIBL> And <HI>David</HI> &s;aid unto him, thy bloud be upon thy head; for thy mouth hath te&s;tified again&s;t thee.</Q>
</EPIGRAPH>
<P>IN Iudgement the principall part dependeth upon<NOTE PLACE="marg">The chiefe part in judg|ment dependeth upon the witne&s;&s;es.</NOTE> the witne&s;&s;es, and if they te&s;tifie an untruth, they make a wrong &s;entence to proceed out of the mouth of a ju&s;t Iudge: <HI>David</HI> here giueth out &s;entence again&s;t the <HI>Amalekit<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> it was a ju&s;t &s;entence in re&s;pect of the Iudge, becau&s;e he condemned him out of his owne mouth, but a wrong &s;entence in re&s;pect of the <HI>Amale|kite,</HI> becau&s;e he did not kill <HI>Saul,</HI> but bragged onely that he had killed him, for the Text &s;aith, that <HI>Saul</HI> killed him&s;elfe, 1 <HI>Sam.</HI> 31. 5.</P>
<P>When the <HI>Grecians</HI> be&s;ieged <HI>Troy, Palamedes</HI> was kil|led there among&s;t the re&s;t; and when the <HI>Greekes</HI> had <MILESTONE UNIT="Simile."> rai&s;ed their &s;iege from <HI>Troy,</HI> and taken Ship to returne to <HI>Greece; Nauplius</HI> the father of <HI>Palamedes</HI> (to be reven|ged upon the <HI>Greekes</HI>) tooke a Boate in a darke night, and went into the Sea, and &s;et up a Beaken upon a rock, which when the <HI>Greekes</HI> did &s;ee, they tooke it to be the Harbour, and directed their Cour&s;e towards it, and &s;o they runne the mo&s;t of their Shippes upon the rockes, and were ca&s;t away. We cannot &s;ay here, that the fault was in the Pilots, becau&s;e the Shippes were ca&s;t away; but the fault was in fal&s;e <HI>Nauplius,</HI> who held up a wrong light unto them. So when a good Iudge giveth out a
<PB N="76" REF="54"> wrong &s;entence, the fault is not in the Iudge, but in the fal&s;e witne&s;&s;es, who hold up a fal&s;e light unto him, and therefore the Iudge &s;hould labour to puni&s;h the&s;e fal&s;e witne&s;&s;es, and to re&s;tore the partie who is wron|ged to his right; and as <HI>Telephus</HI> was healed by the &s;peare that hurt him, &s;o &s;hould they &s;tudie to cure the per&s;on whom they haue wounded by their &s;entence.</P>
<P>If a Iudge call two or three witne&s;&s;es, that is the fir&s;t<NOTE PLACE="marg">A Iudge mu&s;t not pro|ceed without witne&s;&s;e.</NOTE> thing required of him in tryall of the truth, <HI>nam te&s;timo|nio unius non proceditur,</HI> and one witnes doth not proue. There are three witne&s;&s;es in heaven to certifie us of the truth, <HI>the Father, the Word, and the holy Gho&s;t.</HI> And there are three that beare witne&s;&s;e to us in the earth of the re|mi&s;&s;ion of &s;innes, <HI>the Spirit, the water, and bloud, 1 Ioh.</HI> 5. 7. 8. So in Indicatories of the Church three witne&s;&s;es are required, 2 <HI>Cor. 13. 1. This is the third time that I am comming to you, in the mouth of two or three witne&s;&s;es &s;hall every word be establi&s;hed.</HI> So in the tryall of civill cau|&s;es, every thing was e&s;tabli&s;hed by the mouth of two or three witne&s;&s;es. <HI>Deut.</HI> 21. 15.</P>
<P>Secondly, The Iudge mu&s;t call faithfull witne&s;&s;es;<NOTE PLACE="marg">A Iudge is to make choi&s;e of faithfull wit|ne&s;&s;es.</NOTE> they are called faithfull witne&s;&s;es when they are repu|ted &s;o in the common e&s;timation of men; <HI>E&s;ay 8. 2. And I tooke unto me faithfull witne&s;&s;es, Vriah the Prie&s;t and Zechariah the &s;onne of Ierebechiah, Vriah</HI> was not a faith|full man, yet becau&s;e he was &s;o reputed among&s;t the people; therefore he is called a faithfull witne&s;&s;e.</P>
<P>Thirdly, Hee mu&s;t call witne&s;&s;es who haue both<NOTE PLACE="marg">They mu&s;t be eye-wit|ne&s;&s;es.</NOTE> heard and &s;eene, 1 <HI>Ioh. 1. 1. That which we haue heard, that which we haue &s;eene with our eyes, which we haue loo|ked upon &amp;c.</HI></P>
<P>Fourthly, They mu&s;t be <HI>conte&s;tes,</HI> and their te&s;timo|nies mu&s;t be <GAP DESC="foreign">, <HI>agreeing in one, Mark.</HI> 14. 56. Now if the Iudge proceed this way, and the &s;entence be fal&s;e, it is not his fault, for by the mouth of two or
<PB N="77" REF="54"> three witne&s;&s;es every word &s;hall be e&s;tabli&s;hed, that is &s;hall be holden for truth.</P>
<P>When a Iudge demaundeth of the witne&s;&s;es, hee as|keth them not <GAP DESC="foreign">, what murther is. Secondly, he asketh not of them, <GAP DESC="foreign">, the effects and con&s;equents of murther which follow it, as the guilt and puni&s;hment. Thirdly, <GAP DESC="foreign">, he asketh them whether it were ca&s;ual|ly or maliciou&s;ly done. And fourthly, <GAP DESC="foreign">, if they &s;aw him kill &s;uch a man; this is the &s;peciall thing that they require, and if the Iudge giue out &s;entence this wayes according to things proved, then the blame lieth not upon him if there bee a wrong &s;entence pro|nounced.</P>
<P>It may be &s;aid, when a man taketh a thing to bee a <MILESTONE UNIT="Object."> truth, although it be an untruth, he &s;peaketh an un|truth: why doth not a Iudge then pronounce a &s;entence which is not true, although he take it to be a truth?</P>
<P>There is a greater vniformitie required betwixt the <MILESTONE UNIT="An&s;w."> mind and the tongue, then betwixt the &s;entence of the Iudge, and the te&s;timonie of the witne&s;&s;es; for there is nothing required in the Iudge, but that he proceed <HI>&s;e|cund&ugrave;m allegata et probata,</HI> according to things alledged and proved.</P>
</DIV2>
<DIV2 N="21" TYPE="chapter">
<HEAD>CHAPTER XXI. Of one who killed in &s;uddaine pa&s;&s;ion.</HEAD>
<EPIGRAPH>
<Q><BIBL>2 SAM. 14.</BIBL> And thy hand maid had two &s;onnes, and they two &s;troue together in the field, and there was none to part them, but the one &s;mote the other and &s;lew him.</Q>
</EPIGRAPH>
<P>THere is a difference betwixt tho&s;e things which<NOTE PLACE="marg">Difference betwixt things done in pa&s;&s;ion, and deliberately.</NOTE> wee doe in &s;uddaine pa&s;&s;ion, and tho&s;e things which are done deliberately: tho&s;e things which
<PB N="78" REF="55"> children, mad men, and bea&s;ts doe, they are not &s;aid to be done deliberately, they come not from the will, which is <HI>principium agendi; po&s;&s;unt laedere, &s;ed non injuri&acirc; afficere.</HI></P>
<P>Againe, there is a difference betwixt <HI>violentum, co|actum,</HI><NOTE PLACE="marg">Violentum. Coactum. Non &s;pontanetum. Voluntarium.</NOTE> <HI>non &s;pontaneum,</HI> &amp; <HI>voluntarium. Violentum</HI> is that, which by outward force a man is con&s;trained to doe, and here the will giveth no con&s;ent at all: as when they drew the Martyrs before their Idols, and put incen&s;e in their hands. <HI>Coactum</HI> is that, when there is &s;ome exter|nall violence u&s;ed to enforce and compell a man to doe &s;uch a thing, again&s;t which he &s;tandeth out and re&s;i&s;teth for a time, but yet in the end he yeeldeth for feare: as <HI>Origen</HI> did to Idolatrie. But <HI>non &s;pontaneum</HI> is this, when it is partly with the will, and partly again&s;t the will; <HI>Chri&s;t</HI> &s;ayd unto <HI>Peter, Ioh. 21. 18. they &s;hall carry thee whither thou woulde&s;t not,</HI> meaning what death he &s;hould dye; It was partly with <HI>Peters</HI> will, and partly again&s;t his will, that he went to martyrdome. <HI>Voluntarium,</HI> is that when the will giveth full con&s;ent to doe a thing.</P>
<P>When a man killeth his neighbour in &s;uddaine pa&s;|&s;ion he is not violently drawne to this &s;inne; neither is he compelled to this &s;inne; <HI>prima principia concupi&s;cible et ira&s;cibile, &s;unt interna homini,</HI> and cannot be compel|led: and in this &s;en&s;e he who killeth in &s;uddaine pa&s;&s;i|on, is &s;ayd to doe it willingly; but if we will re&s;pect the will as it is obnubilated with the perturbation of an|ger for the time, he did it not willingly, but <HI>non &s;pont&egrave;,</HI> which is a mid&s;t betwixt <HI>&s;pont&egrave;</HI> and <HI>invit&egrave;. Peter</HI> &s;ayd to <HI>Chri&s;t, Lord I will lay downe my life for thy &s;ake, Iohn</HI> 13. 3. no doubt hee had an intention to dye with him when he &s;pake the&s;e words; but <HI>they &s;hall carrie thee whither thou wouldest not,</HI> here he was not willing to dye; &s;o that he was partly willing, and partly not willing, hee was not altogether willing, nor it was not altoge|ther
<PB N="79" REF="55"> again&s;t his will, but it was partly with his will, and partly again&s;t his will.</P>
<P>We doe a thing <HI>Spont&egrave;,</HI> we doe a thing <HI>invit&egrave;,</HI> and we<NOTE PLACE="marg">Spont&egrave;. Invit&egrave;. Non invit&egrave;.</NOTE> doe a thing <HI>non invit&egrave;.</HI> We doe a thing <HI>Spont&egrave;,</HI> when we are altogether willing to it; we doe a thing <HI>invit&egrave;,</HI> when it is partly with our will, and partly again&s;t our will; we doe a thing <HI>non invit&egrave;, quando procedit ex ignorantia comitante;</HI> as when <HI>Mutius Scaevola</HI> killed another in <MILESTONE UNIT="Simile."> &s;tead of <HI>Porcenna,</HI> and when it was told him that he had mi&s;&s;ed the King, and killed another, he was &s;ory that he had not killed the King; this action was neither done <HI>Spont&egrave;,</HI> nor <HI>invit&egrave;,</HI> but <HI>non invit&egrave;;</HI> but when a man kil|leth in &s;uddaine pa&s;&s;ion, and after that his pa&s;&s;ions and perturbations are &s;etled, he is &s;ory that he hath done &s;uch a thing, and is grieved that <HI>primus impetus non est in &s;ua pote&s;tate,</HI> then he doth it <HI>invit&egrave;.</HI></P>
<P>There is a twofold concupi&s;cence, an antecedent<NOTE PLACE="marg"><LIST>
<HEAD>Concupi&s;|centia</HEAD>
<ITEM><HI>Antecedens.</HI></ITEM>
<ITEM><HI>Con&s;equens.</HI></ITEM>
</LIST></NOTE> concupi&s;cence, and a con&s;equent concupi&s;cence; the antecedent concupi&s;cence is that, when the pa&s;&s;ion preventeth the will, and moveth it; but the con&s;equent concupi&s;cence is that, when the will willingly work|eth, and &s;tirreth up the pa&s;&s;ion, that it may execute the &s;inne more readily; when pa&s;&s;ion preventeth the will, then it extenuateth the &s;inne, but when the will &s;tirreth up the pa&s;&s;ion, then it augmenteth the &s;inne.</P>
<P>Againe, we mu&s;t make a difference betwixt the&s;e<NOTE PLACE="marg"><LIST>
<HEAD>Agere</HEAD>
<ITEM><HI>Ex ira.</HI></ITEM>
<ITEM><HI>Iratus.</HI></ITEM>
</LIST></NOTE> two, to doe a thing <HI>ex ira,</HI> and to doe a thing <HI>iratus;</HI> when a man doth a thing <HI>ex ir&acirc;,</HI> anger is onely the cau&s;e of it, and it repenteth him of it afterward that he hath done it; but when he doth a thing <HI>iratus,</HI> it doth not proceed principally from his anger, but from &s;ome o|ther bad di&s;po&s;ition, and hardly &s;uch a man repenteth him of his fact.</P>
<P>La&s;tly, there is a difference betwixt <HI>eligere</HI> and <HI>prae|eligere;</HI><NOTE PLACE="marg">Eligere. Praeeligere.</NOTE> <HI>eligere</HI> is to follow &s;en&s;e and appetite, but <HI>prae|eligere</HI>
<PB N="80" REF="56"> is to follow rea&s;on: When a man killeth in &s;ud|daine pa&s;&s;ion, it is <HI>electio non praeelectio:</HI> This &s;inne of<NOTE PLACE="marg">Anger followeth the complexion of the bodie.</NOTE> anger commeth commonly of the complexion of the body, <HI>nam ex iracundis na&s;cuntur irati;</HI> the Philo&s;opher &s;aith, a certaine man being challenged for beating of his father, gaue this an&s;were; My father beat his father, and pointing to his &s;onne with his finger, he &s;aid, this my &s;onne will beat me al&s;o; the&s;e hereditary evils are hardly cured.</P>
<P>The woman of <HI>Tekoah</HI> when one of her &s;onnes killed the other, &s;he begged of the King to remember the law of the Lord, that her other &s;onne might be &s;aved in the Citie of Refuge, which the King granted unto her wil|lingly, 2 <HI>Sam.</HI> 14. becau&s;e he killed him in &s;uddaine pa&s;&s;ion.</P>
</DIV2>
<DIV2 N="22" TYPE="chapter">
<HEAD>CHAPTER XXII. Whether they might take the &s;onnes of the Prophets widow for debt or not?</HEAD>
<EPIGRAPH>
<Q><BIBL>2 KING. 4.</BIBL> Now cryed a certaine woman of the wiues of the &s;onnes of the Prophets unto <HI>Eli&s;ha</HI> &s;aying, the Creditour is come to take unto him my two &s;onnes to be bondmen.</Q>
</EPIGRAPH>
<P>IT is a pitifull thing to adde griefe to tho&s;e who are in griefe already; this widow &s;hee was in griefe al|ready, and tho&s;e who would take her &s;onnes from her, adde new griefe unto her. The Lord &s;aith, <HI>Make not &s;ad the heart of the widow.</HI> Iere. 22. 3. <HI>Elias</HI> 1 King. 17. 20. &s;aid unto the Lord, <HI>O Lord my God, thou ha&s;t brought evill upon this widow with whom I &s;ojourne, by &s;laying her
<PB N="81" REF="56"> &s;onne:</HI> As if he &s;hould &s;ay, is it not enough O Lord, that thou ha&s;t taken away her husband, but thou wilt take away her &s;onne al&s;o? The Lord could not doe wrong to this widow by taking away both her &s;onne and her husband; but they who came to take this poore widowes children, did great wrong to her, in adding new griefe to her.</P>
<P>The widow in the Hebrew is called [<HI>Almonah] muta</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Vidua ab <GAP DESC="foreign"> Silere. <GAP DESC="foreign"> Vacua.</HI></NOTE> <HI>ab [Alam] &s;ilere,</HI> becau&s;e &s;he hath no body to &s;peake for her; and &s;he is called [<HI>Rikam] emptie.</HI> Ruth 1. 21. be|cau&s;e &s;he wanteth a husband to defend her; a widow <HI>who liveth in plea&s;ure, &s;hee is dead while &s;hee is living, 1 Tim.</HI> 5. 6. but a <HI>widow that is a widow indeed and de&s;o|late, tru&s;teth in God,</HI> and &s;he is civilly dead when &s;hee wanteth the meanes to helpe her.</P>
<P>The Lord forbiddeth in his Law to take to pledge the upper or the nether Mil&s;tone, which are the meanes to maintaine the mans life, <HI>Deut.</HI> 24. 6. The widowes two &s;onnes were (as it were) the nether and the upper Mil&s;tone to gaine her living. Secondly, the Lord for|biddeth to take to pledge the cloths in which the poore man lieth in the night, for he &s;aith, <HI>when he cryeth unto me I will heare, for I am gracious,</HI> Exod. 22. 27. And when tho&s;e two &s;onnes of the widow were taken from her, did not the Lord heare her, a poore woman, a poore 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 &s;aith, <HI>Touch not mine anoin|ted, and doe my Prophets no harme, P&s;al.</HI> 105. 15. &s;o he &s;aith, touch not the Prophets widow, nor her &s;onn<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s, and doe them no harme. Thirdly, the Lord comman|ded them when they went to &s;eek the pledge, that they &s;hould not goe in into the hou&s;e to fetch it, but they &s;hould &s;tand abroad, and the man &s;hould bring it out him&s;elfe, <HI>Deut.</HI> 24. 10. But they who violently tooke
<PB N="82" REF="57"> away the womans &s;onnes ob&s;erved not this, but did as the wicked &s;ervant in the Go&s;pell, who tooke his fel|low-&s;ervant by the throat, &s;aying, <HI>Pay me that thou ow|e&s;t, Mat.</HI> 22. 28.</P>
<P>Yee will &s;ay, this was a ju&s;t debt, and therefore ought <MILESTONE UNIT="Object."> to be payd.</P>
<P>See what <HI>E&s;ay</HI> an&s;wereth, <HI>Chap. 58. 6. Is not this the</HI> <MILESTONE UNIT="An&s;w."> <HI>Fa&s;t that I required, to undoe the heavie burden, and to let the oppre&s;&s;ed goe free?</HI> This debt was a heavie burden vpon the poore womans &s;houlders, and therefore they ought to haue remitted it. <HI>Iob. 22. 6. Thou ha&s;t taken a pledge from thy brother: Hhobhel,</HI> &s;ignifieth both <HI>pignus</HI><NOTE PLACE="marg"><LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><HI>Pignus.</HI></ITEM>
<ITEM><HI>Funis.</HI></ITEM>
</LIST></NOTE> and <HI>funis</HI> a pledge, and a cord, becau&s;e it bindeth as &s;trongly as cords doe; and the <HI>Greekes</HI> call it <GAP DESC="foreign">, <HI>Qua&s;i obligatio, &s;uppo&s;itum, &amp; obnoxios &s;ibi &s;ubijcere,</HI> with this cord they would haue bound the poore widow.</P>
<P><HI>Iob</HI> when he de&s;cribeth the oppre&s;&s;or, <HI>Chap.</HI> 24. 3. he &s;aith, <HI>he taketh away the widowes Oxe for a pledge;</HI> he taketh the Oxe, the bea&s;t that is &s;o needfull for her, therefore he that tooke an Oxe was bound to re&s;tore fiue Oxen for him, <HI>Exod.</HI> 22. 1. Againe, to take the wi|dowes onely Oxe, we &s;ee how <HI>Nathan</HI> exaggerateth the rich mans fault, for taking the poore mans only &s;heepe, 2 <HI>Sam.</HI> 12. And if it be oppre&s;&s;ion, and a crying &s;inne to take the poore widowes Oxe, what a &s;inne was it to take her &s;onnes, who &s;hould haue relieved her in her nece&s;&s;itie? <HI>Ezek.</HI> 18. 16. it is a note of the childe of God, that he with held not the pledge from the poore. In the Originall it is [<HI>Hhabhol lo hhabhal] Pignorando non pigno|ravit,</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Pignorando non Pigno|ravit.</HI></NOTE> the repetition of the &s;ame word &s;ignifieth to take away the pledge, and to keepe it.</P>
<P>The widow of <HI>Tekoah,</HI> when one of her &s;onnes had killed the other, and the revenger of the bloud came to kill, &s;he de&s;ired that her other &s;onne which was aliue, might be &s;aved, becau&s;e he was her <HI>unica pruna,</HI> her
<PB N="83" REF="57"> onely &s;parkle that was left aliue, 2 <HI>Sam.</HI> 14. Wherefore to take this widowes two &s;onnes from her, was to put out her light.</P>
<P>The conclu&s;ion of this is. Of all &s;orts of oppre&s;&s;ion this <MILESTONE UNIT="Conclu&s;ion."> is one of the greate&s;t, to doe wrong to the fatherle&s;&s;e, and the widow; for the Lord is a <HI>father to the fatherles, and a Iudge of the widowes, P&s;al.</HI> 68. 6. therefore men &s;hould beware to wrong or harme them: God will de|fend their cau&s;e, he <HI>relieveth the fatherle&s;&s;e and the wi|dow, P&s;al.</HI> 146. 9. And he that is their Redeemer is &s;trong.</P>
</DIV2>
<DIV2 N="23" TYPE="chapter">
<HEAD>CHAPTER XXIII. Whether a man may &s;ell his &s;onne for debt, or not?</HEAD>
<EPIGRAPH>
<Q><BIBL>MAT. 20. 25.</BIBL> But for as much as he had not to pay, his Lord commanded him to be &s;old, and his wife and children, and all that he had, and payment to be made.</Q>
</EPIGRAPH>
<P>THere are three &s;orts of commanding in the fami|ly; the fir&s;t is <HI>Herilis pote&s;tas;</HI> the &s;econd is <HI>Ma|ritalis pote&s;tas;</HI> and the third is <HI>Patria pote&s;tas;</HI> the&s;e three &s;orts of power differ.</P>
<P><HI>Herilis pote&s;tas,</HI> is like the government Monarchicall, which hath more ab&s;olute commandement to di&s;po&s;e of things, &s;o had the Ma&s;ter, <HI>Mat.</HI> 20. 25. over his &s;er|vants, when he commanded the man, his wife and chil|dren to be &s;old.</P>
<P>The &s;econd &s;ort of commanding in the family, is the
<PB N="84" REF="58"> authoritie which the man hath over his wife, and this is like the Ari&s;tocraticall power, for the man in his nece&s;&s;itie, may not &s;ell his wife to &s;et him&s;elfe at li|bertie, <HI>Et uxor non e&s;t in bonis,</HI> &s;he is not a part of his goods.</P>
<P>The third &s;ort of commanding in the hou&s;e, is <HI>Pa|tria pote&s;tas;</HI> and here the father hath a greater autho|ritie over the children, for they are a &s;peciall part of their fathers po&s;&s;e&s;&s;ion, <HI>Deut. 32. 6. Ip&s;e e&s;t pater tuus qui po&s;&s;edit te? Is not he thy father that hath bought thee?</HI> The Lord permitted a man to &s;ell his children under the Law, <HI>Exod. 21. 7. If a man &s;ell his daughter to be a hand-maide.</HI> So <HI>Ezra</HI> 2. 5. the <HI>Iewes</HI> being in debt &s;old their children.</P>
<P><HI>Iacob</HI> when he made his latter will, <HI>Gen.</HI> 42. 22. he &s;aith, <HI>I gaue to thee one part aboue thy brethren, which I conquered with my bow and with my &s;word. Iacob</HI> him&s;elfe never purcha&s;ed <HI>Sichem,</HI> but his &s;onnes purcha&s;ed it when they killed the <HI>Sichemites.</HI> Why doth he &s;ay then, <HI>which I haue purcha&s;ed with my Bow?</HI> The rea&s;on of this was, becau&s;e <HI>Iacob</HI> was Lord over his children, and o|ver all that they conquered.</P>
<P>A father hath &s;uch authoritie over his &s;onne, that he might &s;ell him untill he was <HI>&s;ui juris,</HI> that is, untill he was one and twentie yeares old. Fir&s;t, he might &s;ell him before he was &s;even yeare old; then he might haue &s;old him the &s;econd time, untill he was fourteene yeare old, if his debt had not beene payed: and thirdly, he might haue &s;old him untill he was twentie one. So he might &s;ell his daughter. <HI>Exod.</HI> 21. 7. It is not un|der&s;tood here, that he might &s;ell his daughter when &s;he was readie to be married, but &s;imply, he might &s;ell her at any time. And the Lord alludeth to this forme, <HI>E|&s;ay</HI><NOTE PLACE="marg">Allu&s;ion.</NOTE> 50. 1. <HI>Which of my Creditours is it, to whom I haue &s;old you?</HI> The father might &s;ell him&s;elfe, therefore he
<PB N="85" REF="58"> might &s;ell his &s;onne, becau&s;e his &s;onne is but a part of him&s;elfe.</P>
<P>But there are &s;undry things which cannot be &s;old <MILESTONE UNIT="Object."> <HI>Quia nullam admittunt ae&s;timationem,</HI> as bloud, cha&s;titie, libertie, and &s;uch like.</P>
<P>This was not properly a &s;ale, but only an enterchange <MILESTONE UNIT="An&s;w."> of his libertie for his fathers redemption. <HI>Non e&s;t con|ditio ab&s;oluta, &s;ed qua&s;i &s;ub pacto, tenetur enim emptor fili|um</HI><NOTE PLACE="marg">D. ll. 2. Cap. de Pa|tribus qui filios di&s;traxe|runt.</NOTE> <HI>re&s;tituere, &s;i ju&s;tum pretium offeratur illi;</HI> That is, this condition in &s;elling of his &s;onne was not ab&s;olute, but the contract was &s;o made, that the buyer was bound to <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">&s;tore his &s;onne backe againe to him, if he had offered him a &s;ufficient price.</P>
<P>In the naturall body, the hand or any other member will ca&s;t up it &s;elfe to &s;aue a &s;troke from the head; &s;o &s;hould the naturall &s;onne doe to relieue his father. <HI>Ru|ben</HI> offered him&s;elfe in &s;tead of <HI>Benjamin,</HI> to be a bond|&s;ervant, <HI>Gen.</HI> 44. 33. Now if <HI>Ruben</HI> offered this for his younge&s;t brother, much more &s;hould the &s;onne offer to become a bond-&s;ervant for his old father.</P>
<P>The conclu&s;ion of this is, the <HI>children ought not to lay up for the Parents, but the Parents for the children, 2 Cor.</HI> 12. 17. yet to &s;upply their fathers nece&s;&s;itie, they &s;hould be content to quite their libertie, and all that they haue for their fathers libertie.</P>
</DIV2>
<DIV2 N="24" TYPE="chapter">
<PB N="86" REF="59">
<HEAD>CHAPTER XXIIII. Of their diver&s;e &s;orts of Rulers and Commaunders.</HEAD>
<EPIGRAPH>
<Q><BIBL>EXOD. 18. 25.</BIBL> And <HI>Mo&s;es</HI> choo&s;e able men out of all <HI>I&s;rael,</HI> and made them heads over the people, Rulers over thou&s;ands, &amp;c.</Q>
</EPIGRAPH>
<P>THe people of the <HI>Iewes</HI> were divided into twelue<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>virg<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <GAP DESC="foreign"> Trib<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">.</HI></NOTE> Tribes, tho&s;e Tribes were called <HI>Shibhte&punc;</HI> becau&s;e they had a rod carried before them.</P>
<P>Before the renting of the ten Tribes from <HI>Iuda</HI> they were called <HI>I&s;raelites;</HI> but after the rent of the tenne Tribes, the two Tribes and the halfe were called <HI>Iuda,</HI> and the tenne Tribes were u&s;ually called <HI>I&s;rael;</HI> and &s;ometimes <HI>Io&s;eph,</HI> and <HI>Izreel,</HI> and &s;ometimes <HI>Iacob.</HI> And in the Captivitie they are called <HI>Iewes,</HI> as <HI>E&s;ter 2. 5. Mordecai</HI> of <HI>Benjamin</HI> is called a <HI>Iew,</HI> &s;o <HI>E&s;ter 3. Haman &s;ought to de&s;troy all the Iewes:</HI> and they are all called <HI>I&s;ra|el</HI> in the Captivitie, <HI>and thou &s;halt beare the iniquitie of I&s;rael and Iuda, Ezek.</HI> 4. And once <HI>halevj, Mal.</HI> 2. 8.<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>cum <GAP DESC="foreign"> demon|&s;trativ<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> <HI>cum [he] demon&s;trativo,</HI> to &s;ignifie that <HI>levi</HI> is not put here for a proper name.</P>
<P>Tho&s;e who ruled the twelue Tribes were divers, <HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|&s;hua 23. 2. Io&s;hua called for all I&s;rael, for their Elders, for their heads, for their Iudges and for their officers.</HI></P>
<P>For the <HI>Elders,</HI> the&s;e are called <HI>zekenim,</HI> and the <HI>Se|ventie</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Seniores.</HI></NOTE> tran&s;late them <GAP DESC="foreign">, <HI>id est, majores; zekenim</HI> is &s;ometimes taken for the great <HI>Synedrion,</HI> and &s;ometimes for the Kings Councell, 2 <HI>King.</HI> 1. 10. And <HI>Iehu</HI> &s;ent unto <HI>Samaria</HI> to the Rulers of <HI>Izreel,</HI> here the word <HI>El|ders</HI> is taken for the Kings Councell, and not for the <HI>Sy|nedrion,</HI>
<PB N="87" REF="59"> for it &s;ate in <HI>Ieru&s;alem:</HI> and &s;ometimes in the le&s;&s;er Cities <HI>zekenim</HI> are called <HI>Senatores.</HI></P>
<P>Secondly; He called for [<HI>ro&s;him] their heads,</HI> which the <HI>Seventie</HI> tran&s;late <GAP DESC="foreign">, <HI>Principes;</HI> This word [<HI>ro&s;h</HI>]<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Capita, Prin|pes.</HI></NOTE> is taken &s;ometimes for the Captaines of the Armies, 1 <HI>Sam. 11. 11. And Saul divided his Armie into three heads,</HI> that is three Companies. <HI>Iudg. 11. 7. eris nobis [lero&s;h] in caput,</HI> the <HI>Seventie</HI> tran&s;late it <GAP DESC="foreign">. So [<HI>ro&s;h</HI>] is taken for the heads of the families, and they are called [<HI>ro&s;he abhoth</HI>] here; <HI>Io&s;hua</HI> &s;ent for the Cap|taines of the Armie.</P>
<P>Thirdly; He &s;ent for [<HI>Sh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">phetim</HI>] the Iudges, that<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>vel <GAP DESC="foreign"> I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">dices.</HI></NOTE> is the Rulers of the Cities, and the&s;e al&s;o were called [<HI>Omanim] 2 King.</HI> 10. 1.</P>
<P>The&s;e who ruled the people, were either the heads<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> of the Tribes, and they were called <HI>&s;hare ha&s;hebhatim,</HI> or <GAP DESC="foreign">: the&s;e conveined the Tribes, and were Cap|taines in their warres, for the Tribes had their owne proper warres, &s;ometimes one again&s;t another; &s;o the <HI>Danites</HI> made warre again&s;t them of <HI>Lachis,</HI> and they of <HI>Ephraim</HI> again&s;t <HI>Iepthe, Iudg.</HI> 12.</P>
<P>Or el&s;e they were Commanders in &s;ome part of the Tribe, for the Tribes were divided into families, and the&s;e who were cheife in the familie were called [<HI>Share</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Capita Familiarum.</HI></NOTE> <HI>mi&s;hpahhim</HI>] or <HI>Patriarchae, capita familiarum,</HI> the Patri|archs or heads of the families.</P>
<P>The&s;e families againe were divided into thou&s;ands; Example. In <HI>Iuda</HI> there were fiue great families, or [<HI>alphe</HI>] thou&s;ands, and they had fiue Commanders who were called <GAP DESC="foreign">, <HI>Numb.</HI> 1. 16. the&s;e were the heads of thou&s;ands in <HI>I&s;rael.</HI> And <HI>Micha</HI> alludeth to this <HI>chap. 5. 2. Bethleem Ephrata although thou be little among&s;t the thou&s;ands of Iuda.</HI> Secondly, &s;ome were Commanders over hundreds, and they were called <GAP DESC="foreign">. Thirdly, they were Commanders over fif|ties,
<PB N="88" REF="60"> <HI>E&s;ay</HI> 3. 3. And la&s;tly, Rulers over ten. This divi|&s;ion was in&s;tituted by <HI>Mo&s;es</HI> by the Councell of <HI>Iethro,</HI> and approved by <HI>Ieho&s;aphat, 2 Chron.</HI> 19. The&s;e Com|manders over thou&s;ands, hundreds, and fifties were [<HI>bagnale ribhoth</HI>] Lords to take away &s;trife from the<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> people, like our Iu&s;tices of peace; and they differed from the ordinary Iudges called <HI>Shophetim.</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE></P>
<P>La&s;tly, They had their [<HI>shoterim</HI>] which word is di|ver&s;ly tran&s;lated by the <HI>Seventie:</HI> fir&s;t they tran&s;late it<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> <GAP DESC="foreign">, becau&s;e by force they compelled men to obe|dience, <HI>loro et baculo cogebant:</HI> and &s;ometimes they tran&s;|late them <GAP DESC="foreign">, becau&s;e they carried a rod: and &s;ome|times <GAP DESC="foreign">, <HI>Pro. 6 6. Goe to the Pi&s;mire, who hath not [Shoter] over &s;eer</HI> or <HI>ruler.</HI> So <HI>Exod.</HI> 5. 15. they tran&s;|late <HI>Shoterim</HI> <GAP DESC="foreign">, as yee would &s;ay, <HI>in&s;titu|tores vel doctores,</HI> becau&s;e they taught the people obedi|ence to the Magi&s;trates: and <HI>Act. 13. 35. <GAP DESC="foreign">; Syrus habet, caput vrbis. Iunius</HI> tran&s;lates it <HI>moderatores,</HI> &amp; <HI>Aqui|la</HI> tran&s;lateth it <GAP DESC="foreign">, <HI>facinorum Vindices.</HI> La&s;tly, they tran&s;late <HI>&s;hoterim,</HI> <GAP DESC="foreign">, under-rowers; for as in a Gallie there are commanders, rowers, and under-ro|wers; &s;o in this well con&s;tituted Common-wealth of the <HI>Iewes,</HI> there were &s;upreame Commanders, Commanders in the middle degree, and Commanders in the inferiour degree.</P>
</DIV2>
<DIV2 N="25" TYPE="chapter">
<HEAD>CHAPTER XXV. Of their civill counting of their times, and fir&s;t of their Houre.</HEAD>
<P>THe <HI>Greekes</HI> deriue the houre from <GAP DESC="foreign">, <HI>ter|minare,</HI><NOTE PLACE="marg">Of their times.</NOTE> becau&s;e it mea&s;ured the times of the yeare; or from <GAP DESC="foreign"> <HI>custodire,</HI> becau&s;e they fai|ned
<PB N="89" REF="60"> that the houres kept <HI>Apolloes</HI> gates; but it &s;eemeth rather to bee derived from the <HI>Hebrew</HI> word [<HI>Or] lux,</HI> and hence the <HI>Egyptians</HI> call the Sunne <GAP DESC="foreign"> <HI>Apollo.</HI></P>
<P>The <HI>Greekes</HI> at the fir&s;t had no other divi&s;ion of the yeare but into foure &s;ea&s;ons, which they called <HI>quatuor horae anni:</HI> and the <HI>Latines</HI> called them <HI>quatuor tempe&s;ta|tes anni.</HI> The like divi&s;ion they made of the day, and they &s;aid, <HI>&s;olis occa&s;us &s;uprema tempestas e&s;to.</HI></P>
<P>Afterward they divided the&s;e <HI>tempe&s;tates</HI> into &s;o ma|ny houres in the day, tho&s;e houres were either called <HI>horae minores,</HI> and they were mea&s;ured by the Zodiack, and planetarie or unequall houres, becau&s;e of the obli|quitie of the Zodiacke; or el&s;e they were called <HI>horae equinoctiales</HI> equall houres, becau&s;e of the &s;treightne&s;&s;e of the Equinoctiall.</P>
<P>The <HI>Iewes</HI> at fir&s;t learned the divi&s;ion of the day into whole houres from the <HI>Romanes,</HI> for before this the houres were either halfe-houres, or <GAP DESC="foreign"> occa&s;ionall houres, as to dine and to &s;uppe; So the houres of din|ner and &s;upper were de&s;cribed of old by drawing of water, as <HI>Rebecca came out to draw water, Gen.</HI> 24. 11. This was the evening time when women came out to<NOTE PLACE="marg"><HI>Septuaginta dix<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nt</HI> <GAP DESC="foreign">. Din<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er and Supper de<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ibed by drawing of water.</NOTE> draw water. So they noted the dinner time by drawing of water, <HI>Ioh.</HI> 5. 31. when the woman of <HI>Samaria</HI> came out to draw water, then the Di&s;ciples brought meat to Chri&s;t and de&s;ired him to eate; This was dinner time.</P>
<DIV3 TYPE="section">
<HEAD>Of the houres upon <HI>Ahaz</HI> Diall.</HEAD>
<P>THe houres &s;et upon <HI>Ahaz</HI> Diall were unequall, or planetarie houres, becau&s;e this diall was made up|on a polar ground.</P>
<PB N="90" REF="61">
<P>There are fiue grounds upon which a diall mu&s;t be<NOTE PLACE="marg">Fiue &s;orts of Dials.</NOTE> made; Fir&s;t upon the elevation of the Equinoctiall, who&s;e houres are alwayes equall. Secondly verticall, and it &s;heweth onely from &s;ixe to &s;ixe equinoctially. Thirdly meridionall, which &s;heweth the houres from the ri&s;ing of the Sunne unto the mid-day, upon the Ea&s;t &s;ide, and from the mid-day till the Sunne &s;et upon the We&s;t &s;ide. Fourthly horizontall, which hath no &s;ha|dow under the Equinoctiall, or neere the Equinoctiall. And the la&s;t is the polar diall, which followeth the Zo|diacke, and the houres are contracted upon the South &s;ide of the Equinoctiall in the Winter, and enlarged upon the North &s;ide in the Summer.</P>
<P>This Diall of <HI>Ahaz</HI> could not be made upon an equi|noctial<NOTE PLACE="marg">Vpon what ground <HI>A|haz</HI> Diall was made.</NOTE> ground, becau&s;e the houres of the Equinoctiall diall are equal. Seco~dly, it could not be made verticall, becau&s;e the verticall &s;heweth onely from &s;ixe to &s;ixe, and not the ri&s;ing and &s;etting of the Sunne. Thirdly, it could not be made meridionall, becau&s;e the Ea&s;t &s;ide &amp; the We&s;t &s;ide are divided by the meridionall, and it wanteth the twelfth houre. Fourthly, it could not be made horizontall, becau&s;e they lay &s;o neere the Equi|noctiall that the &s;tyle could ca&s;t no &s;hadow. Therefore it behoved to be polar, and the houres behoved to be unequally divided for Summer and Winter, or el&s;e they behoved to haue two Dialls, one for Summer, and another for Winter.</P>
<P>The forme of this Diall was Hemi&s;pheriall, or an halfe Circle.</P>
<P>In this Diall we haue to con&s;ider the&s;e points; Fir&s;t,<NOTE PLACE="marg">What things are to be con&s;idered in this diall.</NOTE> that the lines were but halfe houres upon the diall, and not full houres. Secondly, that this miracle hath been wrought when the Sunne was in the height, for if it had beene in the declination, or in the after-noone, then it could not haue gone forward ten degrees; or if
<PB N="91" REF="61"> it had beene &s;oone in the morning, it could not haue gone backe ten degrees. Thirdly, this miracle was wrought in the Summer time, the day being at the lon|ge&s;t; it could not be brought backe ten degrees in the winter day, for when the day is &s;horte&s;t, the Sunne ari|&s;eth to them at &s;even of the clocke: neither could this miracle be wrought at the Equinoctiall, for then they could not haue di&s;cerned the Sunne to ca&s;t a &s;hadow upon the diall, becau&s;e then the &s;hadow is &s;o long; but the Text &s;aith, that the Sunne went backe &s;o many de|grees upon <HI>Ahaz</HI> diall, 2 <HI>King.</HI> 20. Therefore it &s;eemes to haue beene wrought in the Summer time, at the lon|ge&s;t day, when it was drawne backe from the eleventh houre to the &s;ixt, which is one houre after the Sunne ri&s;ing; for in the longe&s;t day it ari&s;eth to them at fiue of the clocke in the morning.</P>
<P>Whether went the Sunne backe ten degrees, or did the Sunne &s;tand &s;till, and the &s;hadow goe backe up|on <MILESTONE UNIT="Que&s;t."> the lines, [as <HI>Abulen&s;is</HI> upon 2 <HI>King.</HI> 20. holdeth, <HI>the &s;hadow went backe ten degrees;</HI>] or did the Sunne go back and the &s;hadow al&s;o?</P>
<P>If the &s;hadow had gone backe, and not the Sunne, the miracle had not beene &s;o great, for when the Sunne <MILESTONE UNIT="An&s;w."> goes forward naturally, the &s;hadow goeth backward, now if the &s;hadow had gone backe in an in&s;tant, and the Sunne &s;tood &s;till, it had beene a miracle <HI>quoad modum,</HI><NOTE PLACE="marg">Three &s;orts of mira|cles.</NOTE> <HI>&s;ed non quoad &s;ub&s;tantiam,</HI> and it had beene but a miracle in the third degree; A miracle in the highe&s;t degree is, when nature had never a hand in a thing, as to make the Sunne goe backe &s;o many degrees, or to &s;tand &s;till. A miracle in the &s;econd degree is this, when nature had once a hand in producing of a thing, but when nature fayleth once, it cannot re&s;tore it to the former <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a&s;e a|gaine. Example. Nature bringeth forth a man &s;eeing, now when he becommeth blind, nature cannot re&s;tore
<PB N="92" REF="62"> him to his &s;ight, and when he is re&s;tored to his &s;ight a|gaine, it is a miracle in the &s;econd degree. A miracle in the third degree is this, when nature in time could doe &s;uch a thing, but cannot doe it upon a &s;uddaine. Exam|ple. <HI>Peters</HI> Mother in law was &s;icke of a Fever; Nature in time could cure one of a Fever, but Chri&s;t curing her upon a &s;uddaine, this is a miracle in the third de|gree. Example 2. When a lumpe of figges was layd to <HI>Hezekias</HI> boyle, the figges in time would haue matured this boyle, and broken it, but when the Lord doth it upon a &s;uddaine, this is a miracle in the third degree. So for the &s;hadow to goe backe when the Sunne goeth forward, this is naturall to it, but for the &s;hadow to goe backe upon a &s;uddaine, this was a miracle in the third degree, but when the Sunne and the &s;hadow both went backe, this was a miracle in the fir&s;t degree, <HI>&amp; quoad mo|dum &amp; quoad &s;ub&s;tantiam.</HI></P>
<P>What confirmation of his faith had this beene, if the <MILESTONE UNIT="Que&s;t."> Sunne had gone forward ten degrees, that had beene but the ordinary cour&s;e of it?</P>
<P>If it had gone forward ten degrees in an in&s;tant, that <MILESTONE UNIT="An&s;w."> had beene a miracle; but when it went backe ten de|grees peice by peice, this was a greater miracle; there|fore he cho&s;e rather that it &s;hould goe backe ten de|grees.</P>
<P>If the Sunne went backe onely, and not the &s;hadow, <MILESTONE UNIT="Object."> then it &s;hould haue beene knowne through the whole world, and &s;ome of the Heathen would haue made mention of it in their writings; as <HI>Diony&s;ius Areopagita</HI> maketh mention of the Eclip&s;e of the Sunne in Chri&s;ts Pa&s;&s;ion.</P>
<P>The heathen in their writings might haue made men|tion <MILESTONE UNIT="An&s;w."> of it which are not now extant: In the Booke of <HI>Ia&s;on</HI> there is mentio~ made of the &s;tanding of the Sunne and Moone in <HI>Io&s;hua's</HI> dayes, and that Booke is peri|&s;hed
<PB N="93" REF="62"> now; &s;hall we &s;ay then, that nothing is written in this Booke, becau&s;e this Booke is not extant?</P>
<P>Whether was this a greater miracle when the Sunne <MILESTONE UNIT="Que&s;t."> went backe in <HI>Hezekias</HI> dayes, or when the Sunne &s;tood &s;till in <HI>Io&s;hua's</HI> dayes?</P>
<P>If ye will re&s;pect them to whom this miracle was <MILESTONE UNIT="An&s;w."> wrought in <HI>Io&s;hua's</HI> dayes, it was a greater miracle; it<NOTE PLACE="marg">Whether this miracle or that in <HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a's</HI> dayes was greate&s;t?</NOTE> was wrought for the confirmation of all <HI>I&s;rael,</HI> and this was wrought but for the confirmation of <HI>Hezekias;</HI> Secondly, <HI>Io&s;hua's</HI> day was longer than <HI>Hezekias</HI> day; <HI>Hezekias</HI> day was but twentie two houres, and <HI>Io&s;hua's</HI> day was twentie and foure: <HI>Ecclus 46. 4. Stetit Sol &amp; <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">na dies facta e&s;t in duas, Did not the Sunne goe backe by his meanes? And was not one day as long as two.</HI></P>
<P>This miracle was wrought at three of the clocke in the afternoone, for the Moone was a quadrant of the Heaven di&s;tant from the Sunne, and quarter Moone; for <HI>Gibea</HI> was Southwe&s;t from <HI>Megiddo</HI> where they did fight, and there the Sunne &s;tood, and <HI>Ajalon</HI> where the Moone &s;tood was Southea&s;t.</P>
<P>How &s;tood the Sunne here at three afternoone South|we&s;t <MILESTONE UNIT="Quest."> from the Moone, &s;eeing it is &s;aid to &s;tand in the mid&s;t of Heaven.</P>
<P>There is a twofold mid&s;t, the fir&s;t <HI>medium aequidi&s;tan|tiae,</HI> <MILESTONE UNIT="An&s;w."> and the &s;econd is <HI>interpo&s;itionis;</HI> the Sunne is <HI>in me|dio aequidi&s;tantiae,</HI> when it is in the middle point, betwixt<NOTE PLACE="marg"><LIST>
<HEAD>Medium</HEAD>
<ITEM><HI>aequidi&s;t antiae.</HI></ITEM>
<ITEM><HI>intrpo&s;itionis.</HI></ITEM>
</LIST></NOTE> the Sunne-ri&s;ing and the Sunne-&s;etting, this is in the mid&s;t of the day; but it is <HI>in medio interpo&s;itionis,</HI> when it is any part of the Heaven betwixt the two ex|treames, it was now but <HI>in medio interpo&s;itionis.</HI></P>
<P>Againe, this miracle was wrought twentie dayes af|ter<NOTE PLACE="marg">This miracle was w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ough<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> tw<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> dayes after the Equinoxe.</NOTE> the Equinoxe; for <HI>Io&s;hua</HI> in&s;tituted the Pa&s;&s;eover <HI>Cap.</HI> 5. the fourteenth day of <HI>Ni&s;an,</HI> which was at the Equinoxe, and that Moone had but fourteene dayes to runne to the change, and now the Moone was before
<PB N="94" REF="63"> the Sunne; but when the miracle fell out, the Moone was behinde the Sunne, and it was quarter-Moone; &s;o that the fourteene dayes of the old Moone, and the eight dayes of the other Moone, made up twenty dayes after the Equinoxe.</P>
<P>Thirdly, <HI>Io&s;hua's</HI> day was twenty-foure houres, nine<NOTE PLACE="marg"><HI>Io&s;hua's</HI> day was 24. houres.</NOTE> houres alreadie pa&s;t, and three houres to the Sunne|&s;etting; then the Sunne &s;tood a whole Equinoctiall day, which all being joyned together, maketh twenty-foure houres, then it is &s;aid <HI>Io&s;h. 10. 14. That there was no day like to it before or after,</HI> which mu&s;t be under&s;tood, that there was no day before or after like unto it for length.</P>
<P><HI>Hezekias</HI> day was but twenty-two houres in length,<NOTE PLACE="marg"><HI>Hezekias</HI> day was 22. houres.</NOTE> which is proved thus; the Sunne had runne twelue de|grees already forward upon <HI>Ahaz</HI> Diall, which maketh &s;ixe planetary houres; then it goeth backe againe tenne degrees, which maketh fiue planetary houres, and this made eleven houres.</P>
<P>Might not the Sunne haue gone backe to the Sunne|ri&s;ing, <MILESTONE UNIT="Que&s;t."> and &s;o haue made &s;ixe planetary houres?</P>
<P>Not; becau&s;e the Sunne ca&s;teth no &s;hadow upon the <MILESTONE UNIT="An&s;w."> Diall of <HI>Ahaz</HI> an houre after it ri&s;eth, and an houre be|fore it &s;et; neither upon any other Diall, for then the &s;hadowes are &s;o long, that they &s;hew not the houre, it went backe then but to the houre after that it aro&s;e, which was the &s;econd planetary houre, then it had fiue planetary houres to the mid&s;t of the day, which made up &s;ixteene houres; and &s;ix houres to the Sunne-&s;etting, which maketh in all twenty-two houres.</P>
<P>Now to make &s;ome application and &s;pirituall u&s;e of the&s;e Dials.</P>
<P>Chri&s;t before his Incarnation was like to the Sunne<NOTE PLACE="marg">The &s;pirituall u&s;e of the&s;e Dials.</NOTE> &s;hining upon the Equinoctiall Diall, where the &s;hadow is very low; &s;econdly, before Chri&s;t came in the fle&s;h, there were many Ceremonies, and a long &s;hadow, but
<PB N="95" REF="63"> &s;ince Chri&s;t came in the fle&s;h, this is like the Sunne &s;hi|ning upon the Polar Diall, the &s;hadow is &s;hort and the Sunne is neerer.</P>
<P>Thirdly, our e&s;tate in this life compared with the life to come, is like to the meridionall Diall; for the meri|dionall Diall &s;heweth not the twelfth houre; &s;o in this life, we &s;ee not the &s;onne of righteou&s;ne&s;&s;e in his bright|ne&s;&s;e.</P>
<P>Fourthly, our e&s;tate in this life, is like the verticall Diall, which &s;heweth neither the ri&s;ing nor &s;etting of the Sunne; &s;o in this life we know neither our com|ming into the world, nor the time when we are to goe out of it.</P>
<P>Fiftly, our e&s;tate in the life to come is like the Hori|zontall Diall, for as the Sunne &s;hineth alwaies upon the Horizontall Diall; &s;o &s;hall the Sunne of righteou&s;ne&s;&s;e &s;hine alwayes upon us in the life to come.</P>
</DIV3>
</DIV2>
<DIV2 N="26" TYPE="chapter">
<HEAD>CHAPTER XXVI. Of their Day.</HEAD>
<EPIGRAPH>
<Q><BIBL>GEN. 1. 3.</BIBL> And the Evening and the Morning were the fir&s;t day.</Q>
</EPIGRAPH>
<P>A Day in the Scripture, is either a naturall, artifi|ciall,<NOTE PLACE="marg"><LIST>
<HEAD>Dies</HEAD>
<ITEM><HI>Naturalis.</HI></ITEM>
<ITEM><HI>Artificialis.</HI></ITEM>
<ITEM><HI>Propheticus.</HI></ITEM>
</LIST></NOTE> or a propheticall day.</P>
<P>The naturall day con&s;i&s;teth of foure and twen|tie<NOTE PLACE="marg">A day put for 24. houres.</NOTE> houres, comprehending day and night, <HI>Num. 8. 17. In that day that I &s;mote every fir&s;t borne in the land of E|gypt.</HI> But <HI>Exod.</HI> 12. 29. it is &s;aid, <HI>that at midnight the Lord &s;mote the fir&s;t borne of Egypt;</HI> &s;o that by <HI>day</HI> here is meant the whole twentie foure houres.</P>
<PB N="96" REF="64">
<P>The artificiall day began at the Sunne-ri&s;ing, and en|ded at the Sunne-&s;etting, <HI>Exod. 16. 14. Why &s;it yee all the day from morning till night?</HI> And it had three Peri|ods in it, morning, mid-day, and evening; and the mid|day is called <HI>Zeharaijm,</HI> and it is put in the duall num|ber,<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Meridies.</HI></NOTE> becau&s;e it containeth a part of the forenoone, and a part of the afternoone.</P>
<P><HI>P&s;al. 65. 8. Thou make&s;t the outgoings of the morning, and the evening to rejoyce;</HI> the outgoings of the morne, is the ri&s;ing of the &s;tarres before the Sunne ri&s;e, as <GAP DESC="foreign">, and the outgoings of the evening, that is, when the Moone ri&s;eth, and the &s;tarres with her, as <HI>He&s;perus;</HI> the Sunne is &s;aid to go out as it were out <HI>of his chamber,</HI> when he ari&s;eth out of the Sea, or the earth, <HI>P&s;al.</HI> 19. And he is &s;aid to goe in and to dip in the Sea, <HI>Mark.</HI> 4. when he &s;etteth.</P>
<P><HI>Ortus Heliacus,</HI> is when the &s;tarres ari&s;e with the<NOTE PLACE="marg"><LIST>
<HEAD>Ortus</HEAD>
<ITEM><HI>Heliacus.</HI></ITEM>
<ITEM><HI>Chronicus.</HI></ITEM>
<ITEM><HI>Co&s;micus.</HI></ITEM>
</LIST></NOTE> Sunne; <HI>Ortus Chronicus,</HI> is the ri&s;ing of the &s;tarres with the Moone; <HI>Ortus Co&s;micus,</HI> is when the &s;tarres ri&s;e at certaine &s;ea&s;ons in the yeare, as <HI>Orion, Plejades,</HI> &amp;c.</P>
<P>A Propheticall day is taken for a yeare in the Scrip|tures; as they had a propheticall day, &s;o they had pro|pheticall weekes, propheticall moneths, and propheti|call yeares.</P>
<P>A weeke &s;ignifieth a weeke of yeares, as <HI>Daniels &s;e|ventie</HI><NOTE PLACE="marg">Propheticall dayes, weekes, and yeares.</NOTE> <HI>weekes, Dan.</HI> 9. 25. So the moneth &s;ignifieth a moneth of yeares, according to the Greeke computati|on, counting thirtie dayes to a moneth; &s;o the yeare &s;ig|nifieth a yeare of yeares, <HI>Iere. 28. 3. Adhuc duo anni an|noru~;</HI> So the&s;e places in the <HI>Revelation, Forty two moneths an hundreth and &s;ixtie dayes three yeares and an halfe, &s;o time, times, and halfe a time,</HI> are prophetically to be un|der&s;tood; A propheticall day, is a yeare; the weeke &s;e|ven yeares, the moneth thirtie yeares, and the prophe|ticall yeare three hundreth and &s;ixtie yeares, and this
<PB N="97" REF="64"> way they counted, to &s;ignifie the &s;hortne&s;&s;e of the time.<NOTE PLACE="marg">A day applied to the e|&s;tate of grace.</NOTE></P>
<P>A day is applyed in the Scripture fir&s;t to our e&s;tate in grace, <HI>Heb. 4. To day if ye will heare his voyce, harden not your hearts;</HI> and all the Compari&s;ons in the Scriptures are taken from the forenoone, to &s;hew the growth of grace; Fir&s;t, <GAP DESC="foreign">, or the morning Starre, <HI>and the dawning of the day, and the day-&s;tarre ari&s;e in your hearts,</HI> 2 Pet. 1. 19. Secondly, to the Sunne-ri&s;ing, <HI>E&s;ay 8. 20. It is becau&s;e there is no morning in them;</HI> and thirdly, to the Sunne in the &s;trength of the day, <HI>Iudg.</HI> 5. 3.</P>
<P>Then the declination of grace is compared to the<NOTE PLACE="marg">Declination of grace compared to the de+clining of the Sunne.</NOTE> Sunne in the afternoone, <HI>Iere. 6. 4. Ari&s;e, let us goe up at noone; woe unto us for the day goeth away, for the &s;ha|dowes of the evening are &s;tretched out,</HI> Micah 3. And <HI>the Sunne &s;et upon the Prophets.</HI></P>
<P>The forenoone is compared to the time of grace be|fore it come to the declining, therefore let us make great reckoning of this time to redeeme it, <HI>P&s;al. 108. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. I my &s;elfe will awake early:</HI> but in the Originall it is more emphaticall, [<HI>Hagnira &s;hahher] Expergefaciam auroram.</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Expergefaciam Auroram.</HI></NOTE> As if <HI>David</HI> &s;hould &s;ay, the morning never tooke me napping, but I wakened it &s;till.</P>
<P>Secondly, the day repre&s;enteth the &s;hortne&s;&s;e of our<NOTE PLACE="marg">The day repre&s;enteth the &s;hortne&s;&s;e of our life.</NOTE> life to us, and it is compared to an artificiall day, <HI>P&s;al. 90. 5. In the morning it flouri&s;heth, and groweth up, but in the evening it is cut downe and withereth:</HI> it is like <HI>Ionas</HI> Gourd, which groweth up in one artificiall day, and decayeth againe; and the houres of the day whereunto our life is compared, are like planetary houres, long in the Summer, and &s;hort in the Winter: Compare our dayes with the dayes of our fathers, they are but few and evill, in re&s;pect of their dayes, therefore our dayes are called <HI>dies palmares.</HI></P>
<P>The Lord made the day for man to travaile, and the<NOTE PLACE="marg">The day was made for man to travaile in it.</NOTE>
<PB N="98" REF="65"> night for him to re&s;t in, therefore they are mon&s;ters in nature, that invert this order, who &s;leepe in the day and wake in the night, <HI>P&s;al. 104. 23. Man goeth forth unto his worke, and to his labour, untill the evening.</HI> And <HI>Ver&s;. 20. Thou make&s;t darkne&s;&s;e, and it is night, wherein all the bea&s;ts of the Forre&s;t doe creepe forth:</HI> Tho&s;e who turne day into night, follow the bea&s;ts, and not man; &s;uch a mon&s;ter was <HI>Heliogabalus,</HI> who would ri&s;e at night, and then cau&s;e morning &s;alutations to be given unto him: the Hi&s;tory &s;aith, that the world &s;eemed to goe backward in this mon&s;ters dayes: this &s;ort of people <HI>Seneca</HI> calleth them our <HI>Antipodes,</HI> for when we ri&s;e they goe to bed <HI>&amp; contr&agrave;.</HI></P>
<DIV3 TYPE="section">
<HEAD>How they reckoned the dayes of the Weeke.</HEAD>
<P>THe <HI>Iewes</HI> reckoned their dayes thus; <HI>Prima Sabbath, &s;ecunda &s;abbath,</HI> the fir&s;t day of the weeke, the &s;e|cond day of the weeke, &amp;c. Secondly, the Latine Church reckoned from the Pa&s;&s;eover, <HI>Prima feria, &s;e|cunda feria, &amp;c.</HI> Thirdly, they borrowed afterward a|nother &s;ort of reckoning from the Heathen, who recko|ned their dayes by the Planets, the <HI>Sunne,</HI> the <HI>Moone, Mercurie, Mars, &amp;c.</HI></P>
<P>What is the rea&s;on that they reckoned not the dayes <MILESTONE UNIT="Que&s;t."> of the weeke according to the order of the Planets, for the Planets &s;tand after this order, <HI>Saturne</HI> &s;tands in the highe&s;t place, then <HI>Iupiter,</HI> next <HI>Mars,</HI> and &s;o in order <HI>Sol, Mercurie, Venus,</HI> and then <HI>Luna. Iupiter</HI> followeth not <HI>Saturne</HI> in the dayes of the weeke, but <HI>Sol;</HI> &s;o <HI>Mer|curie</HI> followeth not <HI>Sol</HI> but <HI>Luna.</HI></P>
<P>The order of the dayes of the weeke is Mathemati|call; <MILESTONE UNIT="An&s;w."> for the &s;even Planets being &s;et downe in a circle according to their owne naturall order, by an equall di|&s;tance, they make &s;even triangles, reaching from their
<PB N="99" REF="65"> ba&s;es to the Hemi&s;phere, who&s;e ba&s;es ari&s;e from the &s;e|verall corners drawne in the circle, in who&s;e circumfe|rence, the &s;even Planets are &s;et downe according to their owne order, making up one equall triangle in e|very one of their two &s;ides, as, &Sun; <HI>Sol,</HI> &Moon; <HI>Luna,</HI> &Mars; <HI>Mars;</HI> &Sun; <HI>Sol</HI> is in the right &s;ide of the triangle, &Moon; <HI>Luna</HI> in the top, and &Mars; <HI>Mars</HI> in the left &s;ide of the triangle; and &s;o from &Mars; <HI>Mars</HI> to &Jupit; <HI>Iupiter</HI> by &Merc; <HI>Mercurie;</HI> and from &Jupit; <HI>Iu|piter</HI> to &Saturn; <HI>Saturne</HI> by &Venus; <HI>Venus;</HI> and from &Saturn; <HI>Saturne</HI> to &Moon; <HI>Luna</HI> by &Sun; <HI>Sol,</HI> and from the &Moon; <HI>Moone</HI> to &Merc; <HI>Mercurie</HI> by &Mars; <HI>Mars;</HI> and from &Merc; <HI>Mercurie</HI> to &Venus; <HI>Venus</HI> by &Jupit; <HI>Iupi|ter,</HI> as yee may &s;ee in the figure following.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>A Demon&s;tration to &s;hew how the dayes are reckoned according to the &s;even Planets.</HEAD>
<P><FIGURE>
<FIGDESC>astrological illustration</FIGDESC>
</FIGURE></P>
<PB N="100" REF="66">
<P>Whether may the&s;e names of the weeke dayes which <MILESTONE UNIT="Que&s;t."> are impo&s;ed by the Heathen, be u&s;ed in the Chri&s;tian Church or not?</P>
<P>The Apo&s;tles them&s;elues u&s;ed &s;uch names for di|&s;tinction, <MILESTONE UNIT="An&s;w."> as <HI>Areopagus, Mars &s;treete, Act.</HI> 17. So; <HI>we &s;ai|led in a Shippe who&s;e Badge was Ca&s;tor and Pollux. Act.</HI> 28. and &s;uch like.</P>
</DIV3>
</DIV2>
<DIV2 N="27" TYPE="chapter">
<HEAD>CHAPTER XXVII. Of their moneth.</HEAD>
<EPIGRAPH>
<Q><BIBL>EXOD. 12. 2.</BIBL> This &s;hall be the beginning of moneths to you.</Q>
</EPIGRAPH>
<P>BEfore the people of God came out of <HI>Egypt,</HI> the moneths were reckoned according to the cour&s;e<NOTE PLACE="marg">Rea&s;ons proving how many dayes every moneth had.</NOTE> of the Sunne, following the cu&s;tome of the <HI>Egyp|tians</HI> and <HI>Chaldeans,</HI> and their moneths were full thirtie dayes, as may be gathered out of the eight of <HI>Gene&s;is,</HI> the floud began to waxe the &s;eventh day of the &s;econd moneth <HI>Iair,</HI> an&s;wering to our <HI>May;</HI> and it began to decrea&s;e in the &s;eventh day of the &s;eventh moneth <HI>Ti|&s;hri:</HI> from the &s;eventh day of the &s;econd moneth, to the &s;eventh day of the &s;eventh, are one hundred and fiftie dayes, which being divided by thirtie, giveth to every moneth thirtie dayes. After they came out of <HI>Aegypt</HI> their moneths were full thirtie dayes, <HI>Numb. 11. 19. Yee &s;hall not eate one day, neither fiue dayes, neither tenne dayes but even a whole moneth.</HI> Hence we may gather that their moneth was full thirtie dayes; becau&s;e they<NOTE PLACE="marg">Rea&s;ons proving how many moneths are in the yeare.</NOTE> reckoned by fiue, ten, twentie, thirtie. So there were twelue moneths in the yeare, every moneth con&s;i&s;ting
<PB N="101" REF="66"> of thirtie dayes: 1 <HI>King. 4. 7. And Salomon had twelue officers over all I&s;rael, which provided victuals for the King and his hou&s;hold.</HI> Each man in his moneth through the yeare made provi&s;ion: now if there had beene more then twelue moneths in the yeare, (as afterward the <HI>Iewes</HI> made their intercalar yeare <HI>Veadar</HI>) then one &s;hould haue had two moneths. So 1 <HI>Chron.</HI> 27. 1. and 12. 15. <HI>The chiefe Officers &s;erved the King by cour&s;es, which came in and out moneth by moneth throughout all the moneths in the yeare:</HI> here we may &s;ee that there were twelue moneths in the yeare, &amp; every moneth had thir|ty dayes, which made up in the yere three hundred and &s;ixtie dayes.</P>
<P>But becau&s;e there were fiue full dayes lacking in the<NOTE PLACE="marg">The twelue moneths come &s;hort of the cour&s;e of the Sunne fiue dayes.</NOTE> moneths to fill up the cour&s;e of the Sunne, which is three hundred &s;ixtie and fiue dayes, the <HI>Egyptians</HI> put to the fiue dayes called <GAP DESC="foreign"> to the la&s;t moneth <HI>Ti|&s;hri:</HI><NOTE PLACE="marg">The fiue odde dayes il|lu&s;trated by an apo|logue of <HI>Mercurie</HI> and the Moone.</NOTE> and they illu&s;trate the matter by this apologue, they &s;ay, that <HI>Mercurie</HI> and the <HI>Moone</HI> at a time did play at the dice for the fiue odde dayes, and that <HI>Mercurie</HI> did winne them from the <HI>Moone,</HI> and <HI>Mercurie</HI> follo|wed the cour&s;e of the Sunne. And in re&s;pect the Sunne every yeare runneth three hundred &s;ixtie fiue dayes and<NOTE PLACE="marg">How the leape yeare or bi&s;&s;extile is made up.</NOTE> &s;ixe odde houres, which &s;ixe odde houres every fourth yeare maketh a day, they added this day to the fourth yeare, which yeare by the <HI>Egyptians</HI> was called <GAP DESC="foreign">, as ye would &s;ay the dog turning about to him|&s;elfe, as when he biteth his owne taile: and the <HI>Latines</HI> called it <HI>annus</HI> from <HI>annulus,</HI> becau&s;e it turned about to the &s;ame point againe. So <HI>Ioh.</HI> 18. 13. <GAP DESC="foreign"> is a yeare, &s;o <HI>Luk.</HI> 3. 2. This odde day which was added every fourth yeare was called <HI>dies de&s;ultorius,</HI> becau&s;e it wan|dered<NOTE PLACE="marg">This de&s;ultorie or bi&s;|&s;extile day at the fir&s;t did run thorow the twelve Moneths.</NOTE> to and fro through the whole yeare, for the &s;pace of one hundred and twentie yeares. This is called <HI>&s;aeculum, Gen.</HI> 26. and therefore they inter-la|ced
<PB N="102" REF="67"> a whole moneth for this <HI>de&s;ultorius dies,</HI> which in<NOTE PLACE="marg">What makes an embo|limie yeare.</NOTE> the &s;pace of one hundred and twentie years maketh up a moneth of thirty dayes: and becau&s;e that day which afterward was inter-called in the fourth yeare lacked &s;ome &s;cruples of a whole day, therefore in the &s;pace of<NOTE PLACE="marg">The Sunnes cour&s;e commeth alwayes backe in the moneths.</NOTE> one hundred thirty and &s;ixe yeares the Sunne turned backe a day in every moneth, when it commeth to the <HI>Equinoxe</HI> or <HI>Sol&s;tice.</HI> The Sunne was in the <HI>Equinoxe</HI> at Chri&s;ts death, in the twentie fifth of <HI>March&punc;</HI> now it is come to the tenth of <HI>March,</HI> and if the world &s;hould continue long, it &s;hould come to the tenth of <HI>Ianuary</HI> and &s;o backward. This &s;heweth that the Sunne keepeth<NOTE PLACE="marg">The Sunne followeth the fir&s;t mover.</NOTE> the revolution of the fir&s;t mover, who comes alwayes neerer to the North Pole, as the <HI>Astronomers</HI> haue ob&s;erved.</P>
<P>The&s;e fiue <GAP DESC="foreign"> <HI>dies,</HI> the la&s;t of them <HI>Nehemias</HI> calleth <HI>Nephthar,</HI> from the word <HI>patar, purificare,</HI> for<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Purifi|care.</HI></NOTE> writing to the <HI>Iewes</HI> which were in <HI>Egypt, 2 Macc.</HI> 1. 36. he &s;ayes, <HI>that the Temple was purified upon the la&s;t of the&s;e <GAP DESC="foreign"> dies,</HI> called <HI>naphthar:</HI> for the <HI>Egyptian</HI> moneths had alwayes thirtie dayes, which make up in the yeare<NOTE PLACE="marg">The&s;e fiue intercalar dayes had divers names among the <HI>Egyptians.</HI></NOTE> three hundred and &s;ixtie dayes, and fiue odde dayes which added to the end of the yeare were called <GAP DESC="foreign">, and by <HI>Egyptians</HI> and <HI>Arabians, Na&s;i,</HI> the fir&s;t of them was called <HI>O&s;iris,</HI> and the fift <HI>naphthar.</HI></P>
<P>The moneth of the Moone hath twenty nine dayes and twelue houres, therefore among&s;t the <HI>Iewes</HI> the moneths were either twenty nine, or full thirty.</P>
<P>The moneths of the Moone are con&s;idered three<NOTE PLACE="marg">A threefold computati|on of the moneths of the Moone.</NOTE> manner of wayes. Fir&s;t, as the Moone goeth from one point of the Zodiacke and returneth backe to the &s;ame againe: and this is called <HI>periodus, vel cur&s;us lunaris,</HI> which &s;pace of time is more then twenty &s;even dayes, and le&s;&s;e then twenty eight. The &s;econd is the retur|ning of the Moone to the &s;ame place where &s;he went
<PB N="103" REF="67"> backe la&s;t from the Sunne, and this is called <GAP DESC="foreign">: this con&s;i&s;teth of twenty nine dayes and twelue whole houres. The third is the &s;econd day from the conjunction, and it is called <GAP DESC="foreign"> or <GAP DESC="foreign">, the apparition of the new Moone; this is in the &s;econd day after the conjunction.</P>
<P>All the time before the captivitie the moneths had no proper names, <HI>Ezek. 1. 1. Now it came to pa&s;&s;e in the</HI><NOTE PLACE="marg">No proper names of the moneths before the Captivitie.</NOTE> <HI>thirtieth yeare, in the fourth,</HI> that is, in the fourth moneth. So the <HI>Romanes</HI> gaue the names to the moneths from their number, as <HI>September, October, &amp;c.</HI> Therefore the&s;e three names &s;poken of, 1 <HI>King. 6. 37. 38. Ziph</HI> for the &s;econd moneth, and <HI>Bul</HI> for the eight, and &s;o <HI>etha|nim;</HI> The&s;e fir&s;t names <HI>Ziph</HI> and <HI>Bul, Scaliger</HI> holdeth<NOTE PLACE="marg">The names of the moneths before the captivitie were appella|tiue.</NOTE> them to be <HI>Sydonian</HI> names, or <HI>Tyrian:</HI> but we may &s;ay rather that they were appellatiue names all this time; <HI>Ziph, &s;ignificat amaenitatem, Dan.</HI> 2. 31. &s;o the moneth <HI>ethanim, men&s;is antiquorum,</HI> a <HI>Chaldie</HI> word, becau&s;e they reckoned the creation of the world from that moneth.</P>
<P><HI>Alexander</HI> the great changed the&s;e <HI>Chaldie</HI> names which they had learned in the Captivitie, into <HI>Macedo|nian</HI> names, as <HI>Adar</HI> he called it <HI>Xanthius,</HI> and <HI>ti&s;hri</HI> he called i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="foreign">, as yee would &s;ay <HI>Iupiters</HI> boy, 1 <HI>Macch.</HI> 9. 50.</P>
<P>It was after the captivitie before they learned to in|ter-call<NOTE PLACE="marg">The rea&s;on of the moneths intercalation after the captivitie.</NOTE> their moneth, and then they began to inter-call them, that they might make both the Sunne and the Moone come both to one period every &s;econd or third yeare. And that they might know the time of the change of the Moone, for the keeping of their fea&s;ts the better: and for every &s;econd or third yeare they dou|bled the moneth <HI>adar,</HI> and called it <HI>veadar,</HI> and this yeare was called the <HI>embolimie</HI> yeare. And becau&s;e the Sunne and the Moone met not in one period the &s;econd
<PB N="104" REF="68"> or third yeare, therefore they made up the golden num|ber con&s;i&s;ting of nineteene yeares, wherein the Sunne<NOTE PLACE="marg">The cour&s;e of the Sun and Moone agree after nineteene yeares are compleat, and called the golden number.</NOTE> and the Moone met both in one period together. The rule for this <HI>embolimie</HI> among&s;t the <HI>Hebrewes</HI> was this; <HI>ter ter bis bis ter ter ter, id est, men&s;is intercalandus est, anno tertio, &s;exto, octavo, undecimo, decimo quarto, decimo &s;eptimo, decimo nono; et annus decimus nonus erat interca|landus,</HI> con&s;i&s;ting of &s;even moneths.</P>
<P>Before the captivitie they had no other inter-calling or reducing the Moone to the Sunne, but onely <HI>dies <GAP DESC="foreign"> Egyptiorum:</HI> and the <HI>Turkes</HI> at this day ob|&s;erving onely the lunarie yeare, and never reducing the Moone to the Sunne, therefore the moneth <HI>Rammadon</HI> falleth &s;ometimes in Summer, and &s;ometimes in wiu|ter.</P>
<P>When they inter-called their moneths, they called the moneth which they inter-called, <HI>Veadar;</HI> and this <HI>Veader</HI> was their twelfth moneth, and <HI>Adar</HI> was their thirteenth moneth; this <HI>Veadar</HI> was but e&s;teemed as <HI>momentum temporis</HI> among the <HI>Iewes,</HI> and in their civill computations it had no u&s;e, neither judged they any cau&s;e in this moneth, and the <HI>Iewes</HI> &s;et downe this ca&s;e.</P>
<P><HI>Ruben</HI> and <HI>Simeon</HI> were two twins; <HI>Ruben</HI> the elde&s;t was borne in the la&s;t day of the intercalar moneth <HI>Ve|adar,</HI> and <HI>Simeon</HI> his brother was borne in the fir&s;t day of the ordinary moneth <HI>adar,</HI> &s;o that <HI>Simeon</HI> was but a day younger then <HI>Ruben.</HI> And the ca&s;e was handled a|mong&s;t the Iudges which of them &s;hould enter into the inheritance fir&s;t, and they ordained that <HI>Simeon</HI> &s;hould enter a moneth before his brother <HI>Ruben,</HI> becau&s;e <HI>Ru|ben</HI> was borne in that moneth which was not reckoned among&s;t the moneths, and therefore they counted him a moneth younger then his brother <HI>Simeon.</HI><NOTE PLACE="marg">The Sunne exceedeth the Moones cour&s;e eleven dayes.</NOTE></P>
<P>This reckoning they kept, that they might reduce the cour&s;e of the Moone to the Sunne, for the Sunne ex|ceedeth
<PB N="105" REF="68"> the Moone eleven dayes; and al&s;o the moneth<NOTE PLACE="marg"><P>The Sunne exceedeth the Moones cour&s;e eleven dayes.</P>
<P>The moneth exceedeth the Moones cour&s;e &s;ixe dayes.</P>
<P>The Sunne exceedeth the twelue moneths fiue dayes and &s;ixe houres.</P>
<P>What maketh up the leape yeare.</P></NOTE> exceedeth the Moone in the whole yeare &s;ixe dayes, (when the moneths are full thirtie dayes.) And third|ly the Sunne exceedeth the twelue moneths, fiue dayes and &s;ixe houres, which &s;ixe houres every fourth yeare maketh up a day, and this yeare we call leape year<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">: the&s;e eleven odde dayes are not ca&s;t away, they are <HI>in&s;i|titij dies,</HI> or ingrafted daies, as a graft is grafted in a tree, and they are called the Epact, becau&s;e they are ca&s;t to, to the end of the year, for to reduce the Moones cour&s;e to the cour&s;e of the Sunne; neither are they left as <HI>dies de&s;ultorij,</HI> to runne at randome through all the moneths of the yeare.</P>
<P>This time of the Epact with them is counted as no time, and they illu&s;trate the matter thus. A man had<NOTE PLACE="marg">The embolimie epact counted as no time.</NOTE> thirty &s;onnes and thirty daughters, and three which were neither his &s;onnes nor his daughters, but abor|tives, borne out of time; the&s;e thirty &s;onnes and thirty daughters were the dayes &amp; the nights of the moneths, and the three odde dayes after the third <HI>embolimie</HI> were re&s;erved as <HI>in&s;ititij dies,</HI> untill the next <HI>embolimie,</HI> and were no part of the moneths of the yeare, untill the &s;e|venth <HI>embolimie.</HI></P>
<P>The &s;pirituall u&s;e which the Scripture maketh of the Moone is, fir&s;t to &s;hew us the in&s;tabilitie of the world, therefore <HI>Revel.</HI> 12. 1. the Church is the <HI>woman cloathed with the Sunne, having the moone under her fect:</HI> to &s;ignifie that the Church &s;hall tread under foote the changeable world.</P>
<P>Secondly, as the Moone changeth, &s;o doth the life of man, <HI>Iob 14. while my change come:</HI> &s;o <HI>Prov.</HI> 31. 8.<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Filii muta|tionis.</HI></NOTE> <HI>aperi os tuum in cau&s;a filierum mutationis,</HI> that is, for him that is going to be put to death; and as we pray when the Moone changeth, Lord &s;end us a good change, &s;o &s;hould we pray e&s;pecially when we are ready to
<PB N="106" REF="69"> die, that the Lord would giue us a happie change.</P>
</DIV2>
<DIV2 N="28" TYPE="chapter">
<HEAD>CHAPTER XXVIII. Of their Yeare.</HEAD>
<EPIGRAPH>
<Q><BIBL>2 CHRO. 24. 23.</BIBL> And it came to pa&s;&s;e at the end of the yeare, (or in the revolution of the yeare) that the Ho&s;t of <HI>A&s;&s;yria</HI> came up.</Q>
</EPIGRAPH>
<P>THe <HI>Iewes</HI> had a twofold beginning of the recko|ning of their yeare; the fir&s;t was from <HI>Ti&s;hri,</HI> the &s;econd was from <HI>Ni&s;an.</HI></P>
<P>They began their fir&s;t reckoning from <HI>Ti&s;hri,</HI> in the moneth <HI>Elul</HI> their yeare ended, and in this moneth their new yeare began; this was called [<HI>Tekuphah] revolutio</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Revolutio.</HI></NOTE> <HI>anni. 1 King.</HI> 20. 26. it was in this moneth that the Kings went forth to battaile, 2 <HI>Sam.</HI> 11. 1. And <HI>it came to pa&s;&s;e when the yeare was expired at the time when Kings went out to battaile.</HI> They went out to battaile at this time of the yeare, becau&s;e then the heat of the yeare was declining; and the Chaldees called this moneth, <HI>Men&s;is</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Men&s;is Anti|quorum.</HI></NOTE> <HI>Ethanim, id e&s;t, veterum, 1 King.</HI> 8. 2. In this moneth they began to reckon before they came out of <HI>Egypt,</HI> becau&s;e the <HI>Iewes</HI> held that the world was created in this moneth; this moneth is called [<HI>Hhoreph] pueritia,</HI> for as<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>chaldaic&egrave; Pueritia et Hye<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s.</HI></NOTE> <HI>Ti&s;hri</HI> is the beginning of the yeare, <HI>Gen.</HI> 8. 22. &s;o the beginning of our age is our childhood, <HI>Iob</HI> 29. 4.</P>
<P>Their Eccle&s;ia&s;ticall reckoning began in <HI>Ni&s;an, Ex|od.</HI><NOTE PLACE="marg">Their Eccle&s;ia&s;ticall reckoning began in <HI>Ni&s;an.</HI></NOTE> 12. 1 <HI>Chron.</HI> 12. 15. The&s;e <HI>are they who went over Ior|dan in the fir&s;t moneth, when Iordan had overflowed all the bankes:</HI> this was in the moneth <HI>Ni&s;an,</HI> for then the &s;now melteth upon the mountaines of <HI>Libanus,</HI> and the wa|ters
<PB N="107" REF="69"> overflow the banks of <HI>Iordan. Ioh. 4. 35. Say ye not there are yet foure moneths and then commeth the harve&s;t?</HI> that is, the <HI>Pa&s;cha</HI> and the <HI>Penteco&s;t;</HI> the fir&s;t was the be|ginning of the harve&s;t, and the la&s;t was the end of the harve&s;t; the beginning of the harve&s;t fell in the fir&s;t moneth of the yeare in <HI>Ni&s;an;</HI> for on the fourteenth day was the <HI>Pa&s;cha,</HI> &amp; on the fifteenth day they brought in handfuls of new Corne; and <HI>Zach. 7. 1. The word of the Lord came unto Zachariah in the fourth day of the ninth moneth, even in Chi&s;leu,</HI> that is, in the ninth from <HI>Ni&s;an.</HI> So the fea&s;t of the Tabernacles was kept in the &s;eventh moneth <HI>Ti&s;hri,</HI> which is the &s;eventh from <HI>Ni&s;an.</HI></P>
<P>From <HI>Ni&s;an</HI> they reckoned their fea&s;ts, the reigne of<NOTE PLACE="marg">What they reckoned from every moneth.</NOTE> their Kings, their contracts, bonds, and Obligations.</P>
<P>From <HI>Elul</HI> an&s;wering to our <HI>Augu&s;t;</HI> they reckoned the age of their young bea&s;ts which they were to offer to the Lord, none of their bea&s;ts were offered before <HI>E|lul.</HI></P>
<P>Thirdly, from <HI>Ti&s;hri</HI> an&s;wering to our <HI>September,</HI> they reckoned the &s;eventh yeare of the re&s;ting of their land, and their Iubilees; and from this time they rec|koned<NOTE PLACE="marg">Vide <HI>Buxt<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r. Synag.</HI></NOTE> how long their trees were circumci&s;ed or uncir|cumci&s;ed.</P>
<P>Fourthly, from <HI>Shebat</HI> an&s;wering to our <HI>Ianuary,</HI> they reckoned all their trees which payed fruit, they payed tithe onely of the&s;e trees which began to flouri&s;h at that time.</P>
<P>The conclu&s;ion of this is; As the Lord changed the <MILESTONE UNIT="Conclu&s;ion."> reckoning of the <HI>Iewes</HI> from <HI>Ti&s;hri</HI> to <HI>Ni&s;an,</HI> becau&s;e the <HI>Iewes</HI> then were delivered out of <HI>Egypt;</HI> &s;o the Lord hath changed our reckoning now from the old Sab|bath of the <HI>Iewes,</HI> to the new reckoning of our Sabbath, becau&s;e this day our delivery and redemption was fini+&s;hed; 2 <HI>Cor. 5. 17. Old things are pa&s;&s;ed away, behold all things are become new.</HI></P>
</DIV2>
<DIV2 N="29" TYPE="chapter">
<PB N="108" REF="70">
<HEAD>CHAPTER XXIX. Of their numbring, and manner of counting.</HEAD>
<EPIGRAPH>
<Q><BIBL>PRO. 3. 6.</BIBL> Wi&s;edome commeth with length of dayes in her right hand.</Q>
</EPIGRAPH>
<P>THey numbered of old three manner of wayes; fir&s;t, by their fingers; &s;econdly, by letters; and thirdly, by Ciphers.</P>
<P>Fir&s;t, by their fingers, for as their fir&s;t mea&s;ure was their hand. <HI>E&s;ay 40. 12. Who hath mea&s;ured the waters with the hollow of his hand, and met out the heavens with his &s;pan?</HI> So their fir&s;t numbering was by their fingers; and <HI>Salomon</HI> alludeth to this forme, <HI>Pro. 3. 6. Wi&s;edome co~meth with length of dayes in her right hand.</HI> The <HI>Greeks</HI> called this <GAP DESC="foreign">, becau&s;e they numbered upon their fiue fingers; &s;o <HI>Ovidius,</HI><NOTE PLACE="marg">Lib. 2. Fa&s;t.</NOTE></P>
<LG>
<L>Seu quia tot digitis per quos numerare Solemus.</L>
<L><HI>So</HI> Iuvenal <HI>writing of</HI> Nestor;</L>
<L>&mdash;Sua dextra computat annos.</L>
</LG>
<P>They numbered upon their ten fingers, becau&s;e no &s;imple number can go beyond nine, and the tenth num|ber is the complement of all &s;imple numbers.</P>
<P>They numbered, fir&s;t with their right hand upon the left, becau&s;e the right was the mo&s;t fit hand for ac|tion, for the &s;pirits lie in the right &s;ide of the heart, and &s;o make the right hand more fit to doe any thing; and the bloud lieth more to the left &s;ide, and therefore the left hand is not &s;o fit for action. <HI>Salomon</HI> &s;aith, <HI>that the wi&s;e mans heart is at his right hand, Eccle&s;.</HI> 10. 2. the &s;pi|rits
<PB N="109" REF="70"> enableth his hand more to doe; and the fooles is at his left hand, becau&s;e there are not &s;o many &s;pirits in the left &s;ide of the heart to quicken the hand; but when the &s;pirits encline equally to both the &s;ides, then he is [<HI>Itter jad] ambidexter,</HI> that could u&s;e the left hand as<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Ambidexter.</HI></NOTE> well as the right; &s;uch were the men of <HI>Benjamin</HI> and <HI>Ehud;</HI> it &s;hould not be tran&s;lated <HI>left handed, Iudg.</HI> 3. 15. but he who u&s;ed both the hands.</P>
<P>They numbered upon the left hand from one to nine|tie nine, and at an hundreth they began to turne to the<NOTE PLACE="marg">Plinius. Lib. 44.</NOTE> right hand; therefore <HI>Ianus</HI> was &s;et up at <HI>Rome,</HI> with the number of the dayes in the yeare upon his hands, ha|ving the great number upon his right hand, and the &s;mall number upon his left.</P>
<P>The way how they numbered upon the left hand<NOTE PLACE="marg">Be<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">a de rati<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne temp<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|rum.</NOTE> was this; when they counted one, they laid the point of their little finger in the mid&s;t of their palme; when<NOTE PLACE="marg">The manner of their counting from 10. to 100.</NOTE> they counted 2, they laid the ring finger upon the palme of their hand, when they counted 3, they laid their mid|dle finger upon the palme of their hand; when they counted 4, they lifted up their little finger from the palme of their hand, and they left other two fingers lie &s;till upon the palme of their hand; when they counted 5, they lifted up the ring-finger from the palme of their hand; and when 6, they lifted up the middle finger; when 7, they laid the point of their little finger about the middle of their hand; and when 8, the ring-finger about the middle of their hand; when 9, the middle finger about the middle of their hand; when 10, they laid the naile of their forefinger at the middle of the thumbe; when 20, they laid the naile of the forefinger betwixt the ioynts of the thumbe; when 30 they laid<NOTE PLACE="marg">All numbers under an hu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">dred were counted upon the left hand.</NOTE> the naile of the forefinger and the naile of the thumbe together; when 40, they laid the thumbe upon the forefinger cro&s;&s;e-wayes; when 50, they inclined the
<PB N="110" REF="71"> thumbe to the plame of the hand; when 60, they laid the top of the forefinger to the thumbe; when 70. they laid the naile of the thumbe to the top of the forefinger; when 80, they laid the naile of the thumbe betwixt the forefinger and middle finger; when 90. they laid the naile of the forefinger at the roote of the thumbe. <HI>Luk.</HI> 15. 4. The Parable &s;eemeth to allude to this forme of counting, <HI>he left ninetie and nine and &s;ought that one which was lo&s;t.</HI></P>
<P>Then they tran&s;ferred the numbers from their left<NOTE PLACE="marg">All numbers from an hundred to a thou&s;and upon the right hand.</NOTE> hand to the right hand, and they numbered hundreths upon the right hand, as they number &s;imple numbers upon the left hand.</P>
<P>When they came to reckon 1000, they laid the palme of their left hand upon their brea&s;t, with their fingers &s;pread; when 2000, they laid the backe of their left hand upon their brea&s;t with their fingers &s;pread; when<NOTE PLACE="marg">All numbers from 1000 to 100000. they num|bered with their left hand.</NOTE> they numbered 30000, they laid the palme of their left hand upon their brea&s;t with their fingers upward; when they numbered 40000, they laid the backe of their left hand upon their brea&s;t, and their fingers downward; when 50000, they laid the palme of their left hand upon their navell, with their fingers upward; when 60000, they laid the backe of their hand upon their navell, with their fingers downward; when 70000, they laid the palme of their left hand upon their left thigh, with their fingers cro&s;&s;ewayes; when 80000, they laid the backe of their left hand upon their left thigh, with their fingers upward; when 90000, they laid the palme of their left hand upon their left thigh, with their fingers downward; &s;o that the hand was laid twice up and twice downe, backward and forward up|on their brea&s;t, navell, and thigh, therefore <HI>Plautus</HI> &s;aith, <HI>Ecce autem avertit nixus laeva, in femore habet ma|num, dextra digitis rationem computat feriens femur,</HI> that
<PB N="111" REF="71"> is, he turneth his left hand from his left thigh, &amp; is come with his right to &s;mite upon his right thigh, to &s;ignifie an exceeding great number.</P>
<P>When they came to 100000, they counted with<NOTE PLACE="marg">After 100000. they counted the &s;ame way with their right hand.</NOTE> their right hand upon their belly, navell, and thigh, as they did before untill they came to 10000000.</P>
<P>The Hebrewes, Greekes, and Latines, counted like|wi&s;e by the letters of their Alphabet; the Hebrewes and<NOTE PLACE="marg">M. <HI>Mille.</HI> D. <HI>Dimidium mille. X.</HI> Becau&s;e it con&s;i&s;teth of two <HI>VV. V.</HI> Becau&s;e it &s;tandeth in the fift place among&s;t the Vowels.</NOTE> Greekes numbered by all the letters of the Alphabet; but the Latines had onely &s;ixe by which they counted, <HI>M. D. C. X. V. I. M.</HI> for 1000. <HI>D.</HI> for 500. <HI>C.</HI> for 100. <HI>X.</HI> for 10. and <HI>I.</HI> for 1.</P>
<P>Afterwards they numbered by Ciphers, which were but lately found out: The <HI>Turkes</HI> learned it from the <HI>Arabians;</HI> we from the <HI>Turkes;</HI> and it commeth from the Hebrew word [<HI>Saphar] numerare;</HI> in the <HI>Arabicke,</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Numerare.</HI></NOTE> <HI>Siphra est privatio,</HI> that is, a figure in the number which &s;ignifieth nothing by it &s;elfe.</P>
<P>The Ancients did not onely number with their fin|gers, but al&s;o &s;peake with them; unto which <HI>Salomon</HI> alludeth, <HI>Pro. 6. 13. The wicked man he &s;peaketh with his</HI><NOTE PLACE="marg">Allu&s;ion. In tarentilla.</NOTE> <HI>fingers;</HI> therefore <HI>Naevius</HI> &s;aith, <HI>Alij dat annulum, alium invocat, cum&abque; alio cantat, alijs deni&abque; dat digito literas;</HI><NOTE PLACE="marg">Loqui digiti<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> quid.</NOTE> <HI>He giues a ring to one, he calls upon another, he &s;ings with a|nother, and to others he giues letters by his fingers,</HI> that is, he mixeth his &s;peeches with others by poynting out Letters with his fingers. <HI>Beda</HI> in his Booke <HI>de indigita|tione,</HI><NOTE PLACE="marg">Beda libello de indigita|tione</NOTE> &s;ets downe the manner how they &s;pake with their fingers, after he hath &s;et downe the manner how they counted with them, for he &s;aith, <HI>De ip&s;o computo quaedam manualis loquela figurari pote&s;t, qu&acirc; literis quis &s;igillatim expre&s;sis, verba quae ci&s;de~ literis contineantur, alteri qui hanc quo&abque; noverit indu&s;triam tamet&s;i long&egrave; po&s;ito legenda &amp; in|telligenda contradat:</HI> that is, <HI>out of the &s;ame numbering there may be drawne out a certaine &s;peaking by the hands,
<PB N="112" REF="72"> which a man may deliver to another who &s;tands a farre off, who hath the &s;ame skill both to read and under&s;tand, and this is by Letters expre&s;&s;ed &s;everally, and the whole words are contained in the&s;e Letters.</HI> So that the &s;ame way a man counts with his fingers, that &s;ame way doth he &s;peake with his fingers, for the fir&s;t number upon the hand, poynteth out the fir&s;t Letter, the &s;econd number the &s;econd Letter, and &s;o to the end of the Alphabet, and the man that had the be&s;t dexteritie did ioyne the Let|ters together, and made up a word or phra&s;e, which onely he and the &s;peaker under&s;tood.</P>
<P>They reckoned their numbers upon their fingers: <MILESTONE UNIT="Conclu&s;ion."> when we looke upon our fingers, we &s;hould learne to number our dayes; <HI>Wi&s;edome</HI> biddeth us binde her pre|cepts to our fingers, <HI>Prov.</HI> 7. 3. Alluding to their Phy|lacteries which they had upon their Armes; &s;o &s;hould we put tho&s;e numbers upon our hands, and continual|ly make u&s;e of them for the &s;hortne&s;&s;e of our life.</P>
</DIV2>
<DIV2 N="30" TYPE="chapter">
<HEAD>CHAPTER XXX. Of their civill Contracts, and manner of writing them.</HEAD>
<EPIGRAPH>
<Q><BIBL>IERE. 32. 7.</BIBL> Buy thee my field that is in <HI>Anathoth,</HI> for the right of redemption is thine to buy it, &amp;c.</Q>
</EPIGRAPH>
<P>IN this contract and bargaine betweene <HI>Ieremie</HI> and his Vncles &s;onne <HI>Hanameel,</HI> con&s;ider fir&s;t the man|ner how the contract was written; and &s;econdly, how this te&s;timony is cited by <HI>Matthew, Cap.</HI> 27. 7.</P>
<P>Fir&s;t, for the manner of writing the contract, he who<NOTE PLACE="marg">S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ali<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">r in Elen<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ho.</NOTE> was to buy the ground wrote two In&s;truments, the one
<PB N="113" REF="72"> he &s;ealed with his owne Signe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, the other he &s;hewed<NOTE PLACE="marg">Two In&s;truments writ|ten at th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> buying of Land&punc; one clo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed and another no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> clo&s;ed.</NOTE> unclo&s;ed to the witne&s;&s;es, that they might &s;ub&s;cribe and beare witne&s;&s;e of that which was written: this the wit|ne&s;&s;es did &s;ub&s;cribe upon the backe of the inclo&s;ed in|&s;trument, and the&s;e two In&s;truments were almo&s;t alike in all things, &s;aue onely that in the &s;ealed In&s;trument &s;omething was concealed from the witne&s;&s;es, the things<NOTE PLACE="marg">What things were con|cealed from the wit|ne&s;&s;es in the clo&s;ed In&s;trument.</NOTE> concealed were the&s;e, the price of the Land, and the time of the redemption, the&s;e they concealed, (for none knew the&s;e but the buyer and the &s;eller) in ca&s;e that the <HI>Goel</HI> or the next of the kindred knowing the time of the redemption, and the price, and the Morgager not being able to redeeme it at the day, it was lawfull for the next of the kindred to haue redeemed it; the&s;e two being concealed, there was place &s;till for the poore man to re|deeme his Land after the day, therefore they &s;et downe in the inclo&s;ed In&s;trument, onely the bare di&s;po&s;ition without the price or time of redemption. So among&s;t<NOTE PLACE="marg">C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lius Rodogineus.</NOTE> the <HI>Romanes,</HI> when they &s;ealed their latter will, they concealed the name of the heire, le&s;t any wrong &s;hould be done unto him.</P>
<P>It may be asked how the&s;e words are cited by <HI>Ma|thew,</HI> <MILESTONE UNIT="Que&s;t."> <HI>chap. 27. 9. Then was fulfilled that which was &s;po|ken by Ieremie the Prophet &s;aying, and they tooke the thirtie peices of &s;ilver the price of him that was valued, which they of the children of I&s;rael did value, and gaue them for a p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t+ters field, as the Lord appointed me;</HI> he alledgeth <HI>Ieremie,</HI> but the words are &s;poken by <HI>Zecharie&punc; chap.</HI> 11.</P>
<P>This te&s;timonie in <HI>Mathew</HI> is made up of the &s;aying <MILESTONE UNIT="An&s;w."> of <HI>Ieremie</HI> and <HI>Zecharie,</HI> and yet <HI>Ieremie</HI> is onely cited<NOTE PLACE="marg">The New Te&s;tament c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">teth two places out of the old to make up one te&s;timonie.</NOTE> by <HI>Mathew:</HI> for it is the mann<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r of the new Te&s;tament to make up one te&s;timonie of two cited out of the old Te&s;tament, although written in divers places in the old Te&s;tament. Example. <HI>Peter Acts</HI> 1. 20. maketh up but one te&s;timonie of divers places collected out of the
<PB N="112" REF="73">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="113" REF="73">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="114" REF="74"> P&s;alme 69. 17. and 109. 8. &s;o 1 <HI>Pet.</HI> 2. 7. this te&s;timo|ny is made up of diver&s;e te&s;timonies out of the P&s;alme 118. 22. and <HI>E&s;ay</HI> 8. 14. So Chri&s;t, <HI>Math.</HI> 21. 5. maketh up one te&s;timony out of <HI>E&s;ay</HI> 62. 11. and <HI>Zach.</HI> 11. 11. So <HI>Mat.</HI> 21. 14. made up of <HI>E&s;ay</HI> 56. 7. and <HI>Iere.</HI> 7. 11.</P>
<P>Secondly, this is the manner of the New Te&s;tament,<NOTE PLACE="marg">The New Te&s;tament <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">ing of two Pro|phets, expre&s;&s;e him who <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">th the chiefe part of the te&s;timonie.</NOTE> when te&s;timonies are cited out of two, they leaue out the one and expre&s;&s;e onely the other, and they cite the whole te&s;timony as written by one: example, <HI>Mat.</HI> 21. 5. there is a te&s;timony cited out of two Prophets, yet they are cited but as one te&s;timony, it is cited out of two Prophets, <HI>E&s;ay</HI> 62. 11. and <HI>Zach.</HI> 9. 9. Yet the Evange|li&s;t &s;aith, <HI>that it might be fulfilled which was &s;poken by the Prophet;</HI> the fir&s;t words are <HI>E&s;ayes,</HI> the latter are <HI>Zacha|ries,</HI> and yet they are cited as if they were the words of <HI>Zachary.</HI> So <HI>Mark. 1. 2. As it is written in the Prophets;</HI> this te&s;timony is written both in <HI>E&s;ay</HI> and <HI>Malachy, Be|hold I &s;end my Me&s;&s;enger before thy face, &amp;c.</HI> yet <HI>Mat. 3. 3. E&s;ay</HI> is onely cited and not <HI>Malachy.</HI></P>
<P>Now let us con&s;ider here why the Evangeli&s;t citeth here <HI>Ieremie</HI> rather than <HI>Zacharie,</HI> the Evangeli&s;t would<NOTE PLACE="marg">Why <HI>Matthew</HI> rather cites <HI>Ieremie</HI> than <HI>Za|charie.</HI></NOTE> giue a rea&s;o~ here, not &s;o much why Chri&s;t was bought by the Scribes and Phari&s;ies, as of the feild which was bought for &s;uch a price; <HI>Zachary</HI> &s;peaketh nothing of the field that was bought, wherefore it had not beene pertinent for the Evangeli&s;t to haue brought in the te|&s;timony of <HI>Zachary</HI> here. <HI>Ieremie</HI> in his thirtieth &s;econd Chapter telleth when the Captivitie was now approa|ching, he is commanded to buy &s;uch a field, and in buy|ing &s;uch a field there was &s;ome &s;ecret my&s;tery; &s;econd|ly, there was &s;ome analogie, for this feild bought by <HI>Ie|remy</HI> was a type of the Potters field, whereof <HI>Matthew</HI> &s;peaketh, and the analogie con&s;i&s;ted e&s;pecially in this, the field which <HI>Mathew</HI> maketh mentio~ of, was bought to be a buriall for &s;trangers, and this was typed in the
<PB N="115" REF="74"> field which was bought by <HI>Ieremy,</HI> for <HI>Ieremy</HI> was com|manded<NOTE PLACE="marg">What time <HI>Ieremiah</HI> bought this field.</NOTE> to buy this field at that time when he was ta|ken pri&s;oner, and when there was little or no hope for him to come out of pri&s;on, and when the City was be|&s;ieged by the <HI>Chaldeans;</HI> the buyer might thinke now that he had but &s;mall rea&s;on to buy that land, which was pre&s;ently to be taken by the <HI>Chaldeans; Ieremie</HI> might haue &s;aid unto the Lord, the Citie is to be deli|vered into the hands of the <HI>Chaldeans,</HI> and thou bid&s;t me buy the field for &s;o much money, &amp; the Lord &s;aith, I will deliver this Citie into the hand of the <HI>Chaldeans;</HI> hence it may &s;eeme that this field was bought rather for &s;trangers than for the buyer him&s;elfe, or any that belonged unto him; therefore <HI>Lament. 5. 2. Ieremie</HI> &s;aith, <HI>our inheritance is turned to &s;trangers, our hou&s;es to Aliants.</HI></P>
<P>But how could <HI>Anathoth</HI> be turned into a buriall place? <MILESTONE UNIT="Que&s;t."> </P>
<P>It is an&s;wered, the feild which was in <HI>Anathoth</HI> was <MILESTONE UNIT="An&s;w."> a&s;&s;igned to the Levites, <HI>Io&s;h.</HI> 21. 18. The&s;e Cities which were a&s;&s;igned unto the Levites, they had no feilds which were arable about them, to beare Corne, but &s;ome ground for the feeding of their Cattle; and it is mo&s;t probable that they had &s;ome Gardens wherein they buried their dead; as we reade of <HI>Io&s;eph</HI> of <HI>Arima|thea,</HI> who had a Garden neare the Citie in which Chri&s;t was buried: Secondly, this feild by <HI>Matthew</HI> is called the Potters feild, &amp; here we may &s;ee &s;ome re&s;emblance betwixt this feild and the feild &s;poken of by <HI>Ieremie;</HI> for after the writs were perfected, <HI>Ieremie</HI> &s;aid to his Scribe <HI>Baruch,</HI> take the&s;e writs and put them in an ear|then pot, that they may continue there for many dayes, <HI>ver&s;.</HI> 14. There mu&s;t be &s;omething typed by this, that he biddeth take the&s;e writs and put them in an earthen pot, for men u&s;e to put their writs in Che&s;ts and boxes
<PB N="116" REF="75"> and &s;afe&s;t places; and as this buying of the field was &s;et downe as an argument to &s;trengthen the <HI>I&s;raelites,</HI> that they &s;hould returne out of the Captivitie, and po&s;&s;e&s;&s;e their own lands; &s;o it was a type of that which <HI>Matthew</HI> &s;peaketh; &amp; as this feild which <HI>Ieremie</HI> bought was tur|ned into the u&s;e of &s;trangers, &s;o was the field which <HI>Ma|thew</HI> &s;peaketh of made a buriall for &s;trangers; and as the writs were hid in the earthen pot in <HI>Ieremies</HI> time, &s;o was this feild which <HI>Matthew</HI> &s;peaketh of, a Potters feild. In <HI>Zachary</HI> there is no mention made of the buy|ing of the feild with the thirtie peices of &s;ilver, but <HI>Mat|thew</HI> &s;peaketh of buying of the feild, and &s;o doth <HI>Iere|mie,</HI> therefore the Evangeli&s;t pertinently citeth <HI>Ieremie</HI> and not <HI>Zacharie.</HI></P>
<P>From the citing of this te&s;timony we may draw this <MILESTONE UNIT="Conclu&s;ion."> Conclu&s;ion, there are many things written in the old Te&s;tament, which at the fir&s;t &s;ight might &s;eeme to look no wayes to the new; but if we looke neerer and neerer unto them, we &s;hall &s;ee how they agree together, there|fore we &s;hould &s;earch the Scriptures, which beare te&s;ti|mony to Chri&s;t, <HI>Ioh.</HI> 5. 39.</P>
</DIV2>
<DIV2 N="31" TYPE="chapter">
<HEAD>CHAPTER XXXI. What things the <HI>Goel</HI> was bound to doe to his kin&s;man, and what things were done to him by his brethren.</HEAD>
<EPIGRAPH>
<Q><BIBL>PROV. 23 10</BIBL> Remoue not the old land-marke, and en|ter not within the feild of the fatherle&s;&s;e, for their Re|deemer (or <HI>Goel</HI>) is mightie, and he will plead their cau&s;e.</Q>
</EPIGRAPH>
<P>HE that was the <HI>Goel</HI> in <HI>I&s;rael,</HI> was bound to doe<NOTE PLACE="marg">The priviledges of the neere&s;t kin&s;man.</NOTE> three things for his brethren; fir&s;t, he was <HI>vindex
<PB N="117" REF="75"> &s;anguinis,</HI> the revenger of the bloud; &s;econdly, he re|deemed the morgaged lands of his kin&s;man: thirdly, he delivered him out of pri&s;on. The&s;e three things he was bound to doe <HI>jure propinquitatis,</HI> becau&s;e he was his neere&s;t kin&s;man.</P>
<P>Now let us apply the&s;e to Chri&s;t our <HI>Goel,</HI> fir&s;t our <HI>Goel,</HI> or <HI>vindex &s;anguinis,</HI> the revenger of our bloud,<NOTE PLACE="marg">Chri&s;t our neere&s;t kin&s;|man hath taken all their priviledges upon him for us.</NOTE> revengeth all our wrongs. <HI>When the heart of the reven|ger of the bloud was hot within him,</HI> Deut. 19. 6. it was a terrible thing for the man&s;layer to meet him, he pur|&s;ued eagerly after him. So Ie&s;us Chri&s;t pur&s;ueth after his enemies, who &s;hed the bloud of his Church.</P>
<P>Secondly, the <HI>Goel</HI> redeemed the morgaged Land, <HI>Ruth</HI> 4. 4. and <HI>Iere. 32. 7. Ieremie</HI> cou&s;in to <HI>Hanameel</HI> redeemed his morgaged Land; we haue morgaged our inheritance in heaven, but our <HI>Goel</HI> Ie&s;us Chri&s;t, who is fle&s;h of our fle&s;h and bone of our bone, will redeeme it to us againe.</P>
<P>The the third thing which the <HI>Goel</HI> did to his kin&s;|man, was to relieue him out of pri&s;on. So we being condemned to that everla&s;ting pri&s;on, Chri&s;t hath bai|led us.</P>
<P>Now the priviledges which the fir&s;t-borne who was<NOTE PLACE="marg">The priviledges of the neere&s;t kin&s;man as he was fir&s;t borne.</NOTE> the <HI>Goel</HI> had done to him were two; Fir&s;t he had the double portion of his Fathers goods; And &s;econdly, his &s;econd brother was bound to rai&s;e up &s;eed to him.</P>
<P>Ie&s;us Chri&s;t our elde&s;t brother, <HI>he is annointed with gifts aboue his fellowes, P&s;al. 45. and from him we receiue grace for grace, Ioh.</HI> 1.</P>
<P>The &s;econd thing which was due to the <HI>Goel</HI> was<NOTE PLACE="marg">VVhat the &s;econd bro|ther was bound to doe for the elde&s;t.</NOTE> this, if he died without children then his &s;econd bro|ther was bound to rai&s;e up &s;eed to him: and if he refu|&s;ed to doe it, they pulled off his &s;hoe and &s;pit in his face. The application of this is; Chri&s;t our Elde&s;t brother<NOTE PLACE="marg">Mini&s;ters are Chri&s;ts &s;econd brethren.</NOTE> &s;hall never want a &s;eed in his Church to the worlds
<PB N="118" REF="76"> end. When <HI>Onan</HI> refu&s;ed to rai&s;e up &s;eed to his bro|ther, then <HI>Selah</HI> was bound to doe it, <HI>Gen.</HI> 38. So there &s;hall be &s;till &s;ome who &s;hall performe this dutie to our Elde&s;t brother.</P>
<P>Againe the children were not called their children, but the elde&s;t brothers children The application is, the Preachers are Chri&s;ts younger brethren, therefore they &s;hould beget children to Chri&s;t, and not &s;eeke their owne honour.</P>
<P>If they refu&s;ed to rai&s;e up &s;eed to their brother, then<NOTE PLACE="marg">The portion of a &s;loth|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ull Mini&s;ter.</NOTE> their &s;hoe was pulled off, and they did &s;pit in their face. Great &s;hall be the &s;hame of the&s;e who refu&s;e to doe this dutie to their elder brother Chri&s;t: their &s;hoe &s;hall be pulled off, and they &s;hall loo&s;e their part of that hea|venly inheritance.</P>
<P>The Church having &s;uch a <HI>Goel,</HI> men &s;hould be loth to meddle with her. <HI>Prov. 23. 10. Remoue not the old</HI> <MILESTONE UNIT="Conclu&s;ion."> <HI>markes, and enter not within the field of the fatherle&s;&s;e, for their Goel,</HI> or redeemer, <HI>is mightie, and hee will plead their cau&s;e:</HI> here he alludeth to that place, <HI>Deut.</HI> 25. 8. The Lord is a <HI>Goel</HI> to all his poore and di&s;tre&s;&s;ed mem|bers: he was <HI>Io&s;ephs Goel</HI> when he was in pri&s;on: <HI>The armes of his hands were made &s;trong by the hands of the mighty God of Iacob. Gen.</HI> 49. 24.</P>
</DIV2>
<DIV2 N="32" TYPE="chapter">
<PB N="119" REF="76">
<HEAD>CHAPTER XXXII. The difference betwixt the brother naturall, and the kin&s;man in rai&s;ing up &s;eed to the elde&s;t brother, and what was done to them if they refu&s;ed.</HEAD>
<EPIGRAPH>
<Q><BIBL>LEVIT. 25. 9.</BIBL> <HI>Then &s;hall his brothers wife come un|to him, &amp;c.</HI></Q>
</EPIGRAPH>
<P>THere was a twofold pulling off of the &s;hoe in <HI>I&s;|rael,</HI><NOTE PLACE="marg">A two-fold u&s;e of the pulling off the &s;hoe.</NOTE> the fir&s;t was for a religious u&s;e, the &s;econd for a civill u&s;e. Fir&s;t the religious u&s;e we &s;ee in <HI>Exod</HI> 3. 5. and in <HI>Io&s;h.</HI> 5. 13. The &s;econd u&s;e was a po|liticke u&s;e, and this politicke or civill u&s;e was two fold;<NOTE PLACE="marg"><LIST>
<HEAD>Di&s;calceatio.</HEAD>
<ITEM><HI>firmat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ria</HI></ITEM>
<ITEM><HI>Ded<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">oris.</HI></ITEM>
</LIST></NOTE> the fir&s;t &s;erved for the &s;olemnity of their contracts, &amp; it was called <HI>firmatoria di&s;calceatio;</HI> the &s;econd was for a puni&s;hment and di&s;grace <HI>Deut.</HI> 25. 9. And it differed from that which was u&s;ed in confirmation in &s;undry points.</P>
<P>Fir&s;t, when their &s;hoe was taken off for a puni&s;hment <MILESTONE N="1" UNIT="Differ."> or di&s;grace, the woman her&s;elfe pulled off the &s;hoe of him who refu&s;ed to rai&s;e &s;eed to his brother; but in the contract of confirmation the man him&s;elfe loo&s;ed his owne &s;hoe and pulled it off.</P>
<P>Secondly, that pulling off the &s;hoe was for the di&s;grace of the man; but this which was u&s;ed in con|tracts <MILESTONE N="2"> was to &s;ecure the man in his right: it <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ended to no di&s;grace to him; or if he &s;old the land, it was onely a &s;igne that he was willing to quit his right; and if he bought the land it was a &s;igne to him of his po&s;&s;e&s;&s;ion.</P>
<P>Thirdly, that pulling off of the &s;hoe was by com|maund <MILESTONE N="3">
<PB N="120" REF="77"> but this pulling off the &s;hoe was by cu&s;tome. <HI>Ruth 4. 7. This was the manner in former times in I&s;rael.</HI></P>
<P>Fourthly, this &s;hoe was pulled off from the naturall <MILESTONE N="4"> brother, if he refu&s;ed to rai&s;e up &s;eed; but that &s;hoe for confirmation was pulled off by any who made a con|tract, in token of po&s;&s;e&s;&s;ion: And the Lord alludeth to this forme <HI>P&s;al. 60. 8. Over Edom I will cast my &s;hoe,</HI> that is, I will take po&s;&s;e&s;&s;ion of it: this was called [<HI>Hhali|zah</HI>]<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Detractio.</HI></NOTE> <HI>detractio.</HI></P>
<P>Fiftly, when the &s;hoe was pulled off for di&s;grace, it <MILESTONE N="5"> was given to no bodie, but the &s;hoe which was pulled off in bargaining was given to him who bought the land.</P>
<P>Sixtly, In the former pulling off of the &s;hoe, there <MILESTONE N="6"> was no reque&s;t made that the &s;hoe &s;hould be pulled off, but it was pulled off again&s;t his will; but in the latter, they de&s;ired him to pull off his &s;hoe, and he did it wil|lingly.</P>
<P>Seventhly, In the former the &s;hoe was pulled off <MILESTONE N="7"> again&s;t his will in the pre&s;ence of the Iudges; but in this bargaine the &s;hoe might be pulled off before any &s;uffici|ent witne&s;&s;e.</P>
<P>Eightly, The former was onely pulled off when <MILESTONE N="8"> the brother refu&s;ed to rai&s;e up &s;eed to his brother; but in the latter the &s;hoe was pulled off in any contract of a|lienation.</P>
<P>Ninthly, When they pulled off the &s;hoe in di&s;grace, <MILESTONE N="9"> they &s;pit in his face, which the <HI>Seventie</HI> tran&s;late <GAP DESC="foreign">, and <HI>Io&s;ephus</HI> <GAP DESC="foreign"> to &s;mite him in the face: but in this latter there was no &s;uch di&s;grace offered to the man.</P>
<P>Tenthly, In the former when the &s;hoe was pulled off, <MILESTONE N="10"> the woman &s;aid, <HI>&s;o &s;hall it be done to the man who refu&s;eth to build his brothers hou&s;e, Deut.</HI> 25. 9. but in the latter there were no &s;uch words &s;poken.</P>
<P>La&s;tly, he that refu&s;eth to rai&s;e up &s;eed to his brother <MILESTONE N="11">
<PB N="121" REF="77"> his hou&s;e was called <HI>domus di&s;calceati</HI> in <HI>I&s;rael;</HI> but there followed no &s;uch di&s;grace to the man who pulled off his &s;hoe in the contract.</P>
<P>They make another difference to be this, that he who<NOTE PLACE="marg">The difference betwixt the naturall brother and the kin&s;man.</NOTE> was the naturall brother, when he rai&s;ed up &s;eed to his brother, the children were not called his children, but his brothers children, and the &s;hoe was pulled off his foot, becau&s;e he refu&s;ed to doe that honour to his bro|ther; but when a cou&s;in-german rai&s;ed up &s;eed to his kin&s;man, the children were not called after his kin&s;man that was dead, but as the father plea&s;ed to call them. <HI>Boaz</HI> called not his &s;onne <HI>Machlon,</HI> after the fir&s;t hus|band of <HI>Ruth,</HI> but <HI>Obed.</HI></P>
<P>But the que&s;tion is, whether they were bound to <MILESTONE UNIT="Que&s;t."> giue them the &s;ame names or not? For <HI>Deut.</HI> 25. 6. the words in the originall are the&s;e; <HI>Primogenitus quem pe|pererit &s;tabit &s;uper nomen fratris &s;ui, &s;hall &s;ucceed in the name of his brother:</HI> therefore it may &s;eeme they were called after the elder brothers name.</P>
<P>To &s;ucceed in the name is to &s;ucceed in the place, and <MILESTONE UNIT="An&s;w."> not to be called after his name: and <HI>Ionathan</HI> paraphra|&s;eth it, <HI>exurget in haereditate nomine fratris,</HI> to continue his name, but not to be called after his name.</P>
<P>There were two &s;orts of brothers among&s;t the <HI>Iewes,</HI> naturall brethren and legall brethren; the naturall bro|ther was bound to rai&s;e up &s;eede to his elde&s;t brother; the elder fir&s;t, and if he died, then the &s;econd, and then the third, &amp;c. <HI>Mat.</HI> 22. And if they did not, then they were puni&s;hed and di&s;graced; but tho&s;e who were le|gall brethren, or cou&s;in-germanes, as <HI>N.</HI> was to <HI>Mach|lon,</HI> they were not compelled to marry them, but if they did not, there was &s;ome di&s;grace put upon them, but not that great di&s;grace which was put upon the na|turall brother. If a cou&s;in-germane, or a legall brother had married his cou&s;ines wife, the children which he
<PB N="122" REF="78"> begot upon her, were not called his children, but his cou&s;ines children; even as the children which the natu|rall brother begat, were not his children but his elder brothers, and therefore <HI>N.</HI> &s;aith, <HI>Ruth 4. 6. I cannot re|deeme it, le&s;t I marre my owne inheritance;</HI> that is, the&s;e children begotten upon <HI>Ruth</HI> &s;hould not be called my children, but my kin&s;mans, and &s;o all that I inherite &s;hould goe to them.</P>
<P>The conclu&s;ion of this is; the Holy Gho&s;t here mar|keth <MILESTONE UNIT="Conclu&s;ion."> the cou&s;in-germane with a note, not naming him by his name, but pa&s;&s;ing him by; but they who were naturall brethen, if they refu&s;ed, they were noted with a greater marke of infamie: &s;o the moe obligations that Pa&s;tors haue, if they refu&s;e to doe their dutie to Ie&s;us Chri&s;t, the greater &s;hall be their &s;hame.</P>
</DIV2>
<DIV2 N="33" TYPE="chapter">
<HEAD>CHAPTER XXXIII. Of their Marriages.</HEAD>
<EPIGRAPH>
<Q><BIBL>IVDG. 14. 7.</BIBL> And he went downe and talked with the woman, and &s;he plea&s;ed <HI>Samp&s;on</HI> well, and after a time he returned to take her.</Q>
</EPIGRAPH>
<P>THey had their <HI>Spon&s;alia de futuro, &amp; de prae&s;enti; de futuro,</HI> as <HI>Lots</HI> &s;onnes in law were but affianced to his daughters, they were not as yet married,<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>accepturi filias cius.</HI></NOTE> [<HI>Lokehhe benathau] accipientes uxores,</HI> &s;hould be interpre|ted, <HI>Brevi p&ograve;&s;t accepturi,</HI> for they knew not as yet a man, <HI>Ver&s;.</HI> 8. So <HI>Deut. 20. 7. What is there that hath betrothed a wife, and hath not taken her.</HI> So <HI>Io&s;eph</HI> and <HI>Marie</HI> were affianced, &s;ee <HI>Deut.</HI> 22. 24.</P>
<P>Betwixt their affiance and their marriage there inter|vened
<PB N="123" REF="78"> a time. <HI>Iudg. 14. 7. And he went downe and tal|ked with the woman.</HI> This was for the affiancing; and <HI>Ver&s;. 8. After a time he returned againe to take her;</HI> that is, to marry her: the fir&s;t time that he went downe he killed the Lyon; and the &s;econd time when he went downe to the marriage, he found honey in the Lyons belly. <HI>After &s;ome dayes,</HI> cannot be under&s;tood of a yeare, that a whole yeare intervened betwixt their affi|ancing and their marriage; when the word <HI>Dies,</HI> is put<NOTE PLACE="marg">When the word [<HI>Day</HI>] &s;ignifieth a yeare, and when a moneth.</NOTE> in the plurall number, and &s;ome le&s;&s;e number follow|ing it, then it &s;ignifieth a yeare, and the le&s;&s;e number &s;ig|nifieth moneths; as <HI>Gen. 24. 55. Let her abide with us dayes or ten;</HI> that is, a yeare of dayes, or at the lea&s;t ten moneths. So 1 <HI>Sam. 27. 7. David abode with the Phili|&s;tims dayes and foure moneths;</HI> that is, a yeare of dayes and foure moneths; &s;o <HI>Ezek. 1. 1. in the thirtieth yeare, in the fourth, in the fift of the moneth;</HI> that is, in the fourth<NOTE PLACE="marg">Dayes ab&s;olutely &s;et downe in the Scripture &s;ignifie an infinite time.</NOTE> moneth, in the fift day of the moneth; but when <HI>dayes</HI> are put alone, they &s;ignifie an indefinite time, and not an yeare; &s;o <HI>Gen. 40. 4. Fuerunt dies in cu&s;todia,</HI> that is, a cer|taine time; &s;o <HI>Lev 28. 29. He &s;hall redeeme it within dayes,</HI> that is, within the time that he and the man to whom he had morgaged the hou&s;e agreed upon. So <HI>Iudg. 14. 8. After dayes he returned to take her,</HI> that is, after a few dayes, and not after a whole yeare; the preparation of a whole yeare, was enough for a Kings marriage.</P>
<P><HI>Spon&s;alia de prae&s;enti,</HI> were, when he &s;aid I take thee to my wife in the pre&s;ent.</P>
<P>The time of their marriages was in the night, <HI>Mat. 25. 6 At midnight the Virgines came to wait for the bridegroomes returning with their Lamps in their hands;</HI> &s;o <HI>Luk.</HI> 12. 36.</P>
<P>Marriages of old were made three manner of wayes, the fir&s;t was called <HI>V&s;ucapio,</HI> the &s;econd, <HI>con&s;arreatio,</HI> and the third was called <HI>coemptio.</HI></P>
<P><HI>Per u&s;um, vel u&s;ucapio,</HI> when a man married a maide<NOTE PLACE="marg">Per u&s;um, vel u&s;ucapio.</NOTE>
<PB N="124" REF="79"> which had &s;tayed almo&s;t a yeare with him; the example which mo&s;t re&s;embleth this in the Scripture, was that<NOTE PLACE="marg">Per confarreationem.</NOTE> of <HI>David,</HI> when he was old he tooke <HI>Abi&s;haig</HI> to him, 1 <HI>King.</HI> 1. 2.</P>
<P><HI>Per confarreationem,</HI> when the bridegroome married<NOTE PLACE="marg">Bri&s;&s;onius de ritu nupti|arnm.</NOTE> the bride, the bridegroome tooke a Cake of bread, and brake it betwixt him and the bride, or &s;ome Corne, and put betwixt their hands; to &s;ignifie that they were to breake bread, and to liue together in mutuall &s;ocietie; <HI>Ho&s;ea</HI> alludeth to this forme, <HI>Cap. 2. 3. I bought her for</HI><NOTE PLACE="marg">Allu&s;ion.</NOTE> <HI>an Homer of Barley.</HI> So Ie&s;us Chri&s;t the husband of his Church, married her <HI>per confarreationem,</HI> putting the bread in her hand, and marrying her to him&s;elfe in the Sacrament, to &s;ignifie that he would dwell with her for ever.</P>
<P>The third &s;ort was <HI>per coemptionem,</HI> for it was the<NOTE PLACE="marg">Per coemptionem.</NOTE> manner of old, that the bridegroome bought the bride for &s;o much, and the bride gaue little or no dowrie to the bridegroome; &s;o the &s;onnes of <HI>Sichem</HI> bought <HI>Di|na, Gen. 34. 12. Aske me never &s;o much dowrie and I will</HI><NOTE PLACE="marg">The man gaue the dowrie and not the woman.</NOTE> <HI>giue it:</HI> &s;o <HI>David</HI> bought <HI>Michol, Sauls</HI> daughter for &s;o many foreskins of the <HI>Phili&s;tims, 1 Sam.</HI> 18. 25. And <HI>Iacob</HI> &s;erved &s;even yeares for <HI>Rachel.</HI> The bride brought onely <HI>Donationes, vel paraphernalia,</HI> as chaines, brace|lets, <HI>Gen.</HI> 24. but the dowrie which they gaue was but a &s;mall thing, 1 <HI>King.</HI> 9. 16. it is &s;aid that <HI>Pharaoh</HI> tooke<NOTE PLACE="marg">Pharaoh giving <HI>Gezar</HI> to <HI>Salomon,</HI> it was a pre|&s;ent and not a dowrie.</NOTE> <HI>Gezar</HI> from the <HI>Phili&s;tims,</HI> and gaue it to <HI>Salomon</HI> for a pre&s;ent, it &s;hould not be tran&s;lated for a dowrie. <HI>Exod. 22. 17. He &s;hall pay money according to the dowrie of Vir|gins;</HI> which is but a little &s;umme, fiftie &s;hekels, <HI>Deut.</HI> 22. 29. Thus Chri&s;t bought his &s;pou&s;e with his bloud, <HI>Act.</HI> 20. 29. &s;he was a poore Dam&s;ell, and had nothing to giue.</P>
<P>As their marriages were made by one of the&s;e three<NOTE PLACE="marg">Marriages di&s;&s;olved af|ter the &s;ame manner they were made.</NOTE> Ceremonies, <HI>per u&s;um, confarreationem, &amp; coemptionem;</HI>
<PB N="125" REF="79"> So among&s;t the <HI>Romanes,</HI> the marriage was di&s;&s;olved af|ter<NOTE PLACE="marg">V&s;urpatio. Diffarreatio. Renuncipatio.</NOTE> the &s;ame manner. The fir&s;t was di&s;&s;olved <HI>u&s;urpati|one,</HI> if the woman whom he had married (being his maide before) had &s;tayed but three nights from her husband, then by the <HI>Romane</HI> law he might put her a|way; the &s;econd was di&s;&s;olved <HI>diffarreatione,</HI> they brake bread and &s;o departed; the third was di&s;&s;olved <HI>re|nuncipatione,</HI> they tooke their hands a&s;under and &s;o de|parted; this the <HI>Greekes</HI> called <GAP DESC="foreign">, and the <HI>Latines, Divortium.</HI></P>
<P>The Ceremonies which they u&s;ed in their Marriages<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Po&s;tulationes Spon&s;alio|rum, Spon&s;alia &s;acra ob matrimonium.</HI></NOTE> <HI>were the&s;e; fir&s;t, he put a Ring upon her finger; the He|brewes called this [Tebhignoth Kedu&s;him</HI>] and he &s;aid, be thou my wife according to the law of <HI>Mo&s;es</HI> and of <HI>I&s;rael,</HI> and this he did before witne&s;&s;es; this was called <HI>Subarrhatio,</HI> this Ring was put upon the fourth finger of the left hand, becau&s;e a veine commeth from the heart to that finger, as the Phy&s;itians &s;ay.</P>
<P>The day when the bride was married, &s;hee tooke the vaile off her face, this was called <GAP DESC="foreign">, and the gifts which were given that day, were called <GAP DESC="foreign">; before &s;he was married, &s;he put a vaile upon her face, and this was called <GAP DESC="foreign">, and the gifts which were given to her before the marriage were called <GAP DESC="foreign">.</P>
<P>The &s;olemnities in the marriages were the&s;e; fir&s;t,<NOTE PLACE="marg">Divers &s;olemnities u&s;ed at the marriage.</NOTE> they put a crowne upon the head of the bridegroome, and then upon the bride, and the crowne was made of Ro&s;es, Mirtle, and Ivie, and the mother of the bride|groome put this crowne upon his head. <HI>Cant. 3. 11. Goe forth, O yee daughters of Sion, and behold King Salo|mon with the crowne wherewith his mother crowned him in the day of his e&s;pou&s;als, and in the day of the gladne&s;&s;e of his heart.</HI></P>
<P>This crowne wherewith the bride and the bride|groome
<PB N="126" REF="80"> were crowned, was but a corruptible crowne; but <HI>that crowne,</HI> which we &s;hall get in the life to come,<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>non pollutus, e&s;t &amp; nomen gemmae &s;ic dictae quod in ignem con|jectae non con&s;umatur.</HI></NOTE> <HI>fadeth not, nor falleth not away,</HI> 1 Pet. 1. 4. <GAP DESC="foreign"> is a precious &s;tone, which if yee ca&s;t it in the fire it never con&s;umeth; &s;o <GAP DESC="foreign"> <HI>flos amoris,</HI> a flower that never fadeth.<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>immarce&s;|&s;ibilis, nunquam marce&s;|cens, flos quidam &s;ic dictus quod non marce&s;cat.</HI></NOTE></P>
<P>In their marriages they had tho&s;e who accompanied the bridegroome, and they were called <HI>Socij &s;pon&s;i,</HI> the children of the wedding; and the <HI>Greekes</HI> <GAP DESC="foreign"> or <GAP DESC="foreign"> a <GAP DESC="foreign">, <HI>circuire.</HI> All the time of the wed|ding they might doe nothing but attend the bride|groome, they might not fa&s;t in the time of the marriage nor mourne, <HI>Mat. 9. 15. Can the children of the wedding mourne &s;o long as the bridegroome is with them?</HI></P>
<P>He who chiefly attended the bridegroome was called<NOTE PLACE="marg">Who was the bride|groomes friend.</NOTE> <GAP DESC="foreign">, &s;uch a one was he to whom <HI>Samp&s;ons</HI> wife was given, who was called his companion, the Chaldie called him [<HI>Shu&s;hebhinah] Pronubus</HI> or <HI>au&s;pex;</HI> this was<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Pronubus, Au&s;pex.</HI></NOTE> not a friendly part in <HI>Samp&s;ons</HI> companion to take the bride from him, <HI>for he that hath the bride is the bride|groome, but the friend of the bridegroome which &s;tandeth and heareth him, rejoyceth greatly, becau&s;e of the voice of the bridegroome, Ioh.</HI> 3. 29. So in the &s;pirituall marriage the Preachers who are <HI>Au&s;pices</HI> or <HI>Pronubi,</HI> &s;hould not &s;eeke the bride to them&s;elues, &s;eeking them&s;elues and their owne pray&s;e, but let the bridegroome haue the bride.</P>
<P>They who were <GAP DESC="foreign">, brought the bride into<NOTE PLACE="marg">VVhat was the chiefe office of the bride|groomes friend.</NOTE> the tent of the bridegroomes mother, to fignifie now that &s;he &s;hould be in that &s;ame place that his mother was in, <HI>Gen. 24. 67. They brought her into the tent of Sara,</HI> and &s;o the bride brought the bridegroome into her mothers chamber, <HI>Cant. 3. 4. I held him and would not let him goe, untill I had brought him to my fathers hou&s;e, and to the chambers of her that conceived me;</HI> &s;he brought
<PB N="127" REF="80"> him into her mothers tent, to &s;ignifie that &s;he &s;hould leaue father and mother and cleaue unto her husband.</P>
<P>They did two things after the marriage, fir&s;t they ble&s;&s;ed them, and then they &s;ang <GAP DESC="foreign">, a marriage &s;ong, rejoycing for their marriage.</P>
<P>Fir&s;t, they ble&s;&s;ed them, <HI>Ruth 4. 11. All the people that</HI><NOTE PLACE="marg">The manner of ble&s;&s;ing the bridegroome.</NOTE> <HI>were in the gates, and the Elders &s;aid, we are all witne&s;&s;es;</HI> and the ble&s;&s;ing was this, <HI>the Lord make the woman that is come into thine hou&s;e, like Rachel and like Leah, which two did build the hou&s;e of I&s;rael, and doe thou worthily in Ephrata, and be thou famous in Bethlehem:</HI> This was the ble&s;&s;ing given to the bride. And againe, <HI>Ver&s;. 12. Let thy hou&s;e be like the hou&s;e of Pharez (whom Tamar bare unto Iuda) of the &s;eede which the Lord &s;hall giue thee of this young woman:</HI> This was the ble&s;&s;ing which they gaue to the bridegroome.</P>
<P>They prayed, <HI>the Lord make thee like Rachel;</HI> it was<NOTE PLACE="marg">The explanation of the ble&s;&s;ing.</NOTE> their manner in their ble&s;&s;ings to alledge the examples of tho&s;e who had beene happie and pro&s;perous, and &s;o when they cur&s;ed any body, they brought forth the example of the mo&s;t wretched and mi&s;erable creatures, <HI>Ierem. 30. 21. The Lord make thee like Zedekiah and like Ahab, whom the King of Babylon ro&s;ted in the fire;</HI> &s;uch was the cur&s;e pronounced again&s;t the adulterous woman, <HI>Num. 5. 2. The Lord make thee an oath and a cur&s;e among thy people.</HI></P>
<P><HI>The Lord make thee like Rachel and Leah:</HI> Why like<NOTE PLACE="marg">VVhy <HI>Rachel</HI> and <HI>Lea</HI> are taken for examples in the ble&s;&s;ing.</NOTE> <HI>Rachel</HI> and <HI>Leah?</HI> Becau&s;e the&s;e two came out of their Countrey with their husbands, and left their Parents, &s;o did <HI>Ruth</HI> with <HI>Naomi</HI> to get a husband; &s;econdly, like <HI>Rachel</HI> and <HI>Leah,</HI> becau&s;e the&s;e two &s;ought children of their husbands mode&s;tly, <HI>Gen.</HI> 30. 1. and <HI>ver&s;.</HI> 16. So did <HI>Ruth</HI> of <HI>Boaz.</HI> Thirdly, why like <HI>Rachel</HI> and <HI>Leah,</HI> and not like <HI>Bilhah</HI> and <HI>Zilpah?</HI> Becau&s;e the&s;e two were but handmaids, and they were not the mothers of ma|ny
<PB N="128" REF="81"> children, as <HI>Rachel</HI> and <HI>Leah.</HI> Fourthly, why fir&s;t like <HI>Rachel</HI> and then like <HI>Leah?</HI> Becau&s;e <HI>Rachel</HI> was more beloved than <HI>Leah.</HI> Fiftly, why like <HI>Rachel</HI> and <HI>Leah,</HI> and not like <HI>Sara</HI> and <HI>Rebecca?</HI> Becau&s;e there came of them the <HI>I&s;maelites,</HI> who were not of the Church, as well as the <HI>I&s;raelites.</HI></P>
<P><HI>Doe thou worthily in Ephrata:</HI> in the Hebrew it is <HI>fac</HI><NOTE PLACE="marg">To doe worthily is to doe vertuou&s;ly.</NOTE> <HI>virtutem;</HI> the Hebrewes put vertue for the &s;ub&s;tance gotten by vertuous doing, <HI>P&s;al. 49. He &s;hall leaue his &s;ub&s;tance behinde him;</HI> in the originall it is, he &s;hall leaue his vertue behinde; and <HI>Prov. 31. Fecerunt potentiam, id est, compar&acirc;runt opes.</HI></P>
<P><HI>Let thy hou&s;e be like the hou&s;e of Pharez;</HI> becau&s;e there were fiue families in the Tribe of <HI>Iuda,</HI> and <HI>Pharez</HI> was the chiefe of them, <HI>Num.</HI> 26. 20. They pray then fir&s;t that they may haue children; &s;econdly, that they may haue meanes to maintaine and bring up their children; and thirdly, that they may liue in credit among their people.</P>
<P>After the marriage they did &s;ing <HI>epithalamium,</HI> a &s;ong<NOTE PLACE="marg">What &s;ong they &s;ung af|ter the marriage.</NOTE> of pray&s;e in commendation of the Bride-groome and Brid, <HI>P&s;al.</HI> 45. &s;o <HI>P&s;al. 77. your virgins were not prai&s;ed,</HI> that is, they were not married: and the hou&s;e of mar|riage the <HI>Iewes</HI> called it [<HI>beth hillel,] domus laudis.</HI></P>
<P>The morrow after the marriage the Bridegroome came forth out of his bride-cha~ber in great pomp with his Bride, out under the vaile; and the&s;e who heard his<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> voice rejoyced becau&s;e then the marriage was con&s;um|mated: and <HI>David</HI> alludeth to this, <HI>P&s;al.</HI> 19. for as the Bridegroome made glad the hearts of his friends when he came out of his Tent or covering; &s;o the Sunne when<NOTE PLACE="marg">An anologie betwixt the Sunne ri&s;ing and the Bridegroomes comming out of his chamber the morrow after his marriage.</NOTE> he commeth 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. <HI>Luk.</HI> 1. Chri&s;t is called <GAP DESC="foreign">, the Sunne ri&s;ing from the Ea&s;t, that Sunne of righteou&s;|ne&s;&s;e
<PB N="129" REF="81"> comming out of the bo&s;ome of his Father, and out of his bed-chamber ri&s;ing in the Ea&s;t, did &s;hine up|on the <HI>Iewes</HI> in the South, and next upon us Gentiles in the North, <HI>Cant.</HI> 7. 9.</P>
<P>The conclu&s;ion of this is. We are married to Ie&s;us<NOTE PLACE="marg">Conclu&s;ion. 1.</NOTE> Chri&s;t <HI>per confarreationem,</HI> when he giues us the ble&s;&s;ed Sacrament, therefore let us come worthily to it, that we take it not as <HI>Iudas</HI> did the &s;oppe, <HI>Ioh.</HI> 13. for that will make <HI>diffarreationem,</HI> or <GAP DESC="foreign">, a divorce from him for ever.</P>
<P>Secondly, we are married to him <HI>per coemptionem,</HI><NOTE PLACE="marg">Conclu&s;ion. 2.</NOTE> what was the Church when he married her? She was blacke like the Tents of <HI>Kedar: Miriam</HI> and <HI>Aaron</HI> grudged again&s;t <HI>Mo&s;es</HI> becau&s;e of the <HI>Ethipian woman whom he had married Numb.</HI> 12. 1. &s;o was his Church <HI>Cant. 1. 5. I am blacke,</HI> but yet if &s;hee had beene rich, which is a &s;econd beautie, it had beene &s;omething; but being both blacke and poore, there was a hard matter for the Lord to marrie her. A certaine woman being as|ked what dowrie &s;he gaue to her husband, &s;he an&s;wered that &s;he &s;hould keepe her &s;elfe cha&s;t unto him onely, as a cha&s;t &s;pou&s;e. So we having nothing to be&s;tow upon him, but he having pittie upon us when we were naked and uncomely, let us &s;tudie to meete him with heartie affection againe, and not to fall a whoring after other gods, which if we doe he will make us comely as the curtaines of <HI>Salomon.</HI></P>
<P>Thirdly, they &s;ung prai&s;es and rejoyced at the marri|age<NOTE PLACE="marg">Conclu&s;ion. 3.</NOTE> of the Bridegroome and the Bride. So let us bee glad and rejoyce, and giue honour unto him, for the marriage of the Lambe is come, and his wife hath made her &s;elfe readie, <HI>Revel.</HI> 19. 7.</P>
</DIV2>
<DIV2 N="34" TYPE="chapter">
<PB N="130" REF="82">
<HEAD>CHAPTER XXXIIII. Whether a brother naturall (to keepe the Tribes di&s;tingui&s;hed) might marrie his brothers wife or not in <HI>I&s;rael,</HI> or is it meant onely of the next kin&s;man?</HEAD>
<EPIGRAPH>
<Q><BIBL>DEVT. 25. 5.</BIBL> If brethren dwell together, and one of them haue no &s;eed, &amp;c.</Q>
</EPIGRAPH>
<P>THe Law is given fir&s;t to naturall brethren, and not to kin&s;men onely: for the Text &s;aith, <HI>if bre|thren dwell together, and one of them die and haue no child,</HI> now what brethren dwelt together? are they<NOTE PLACE="marg"><HI>Numerus cardinalis pro ordinali, vnus pro primo:</HI> as the evening and the morning was one day, that is, the fir&s;t day. <HI>Gen. 1.</HI></NOTE> not naturall brethren: and one of them haue no &s;eed, that is, if the elde&s;t of them haue no &s;eed, <HI>vnus pro pri|mo.</HI></P>
<P>And that it is meant of naturall brethren, &s;ee it by the practi&s;e of the people of God, for when <HI>Er</HI> died <HI>Onan</HI> was bound to rai&s;e up &s;eed to him, <HI>Gen.</HI> 38. 9. So <HI>Ruth</HI> 1. when <HI>Machlon</HI> the elder brother died without chil|dren,<NOTE PLACE="marg">The &s;econd brother was to marrie his elde&s;t brothers wife.</NOTE> then the inheritance came to <HI>Chilion.</HI> And when <HI>Chilion</HI> died without children, then his Vncle his nee|re&s;t kin&s;man was to &s;ucceed; and la&s;t the brothers chil|dren or cou&s;in-germans, and he who was to &s;ucceed in the inheritance, it was he who was bound to marrie his brothers wife: wherefore the Law meaneth fir&s;t of the naturall brother, and if there were no naturall brethren, then the cou&s;ins or next kin&s;men were to doe this du|tie.</P>
<P>When the <HI>Sadduces</HI> propounded the que&s;tion to Chri&s;t, that <HI>&s;even brethren married one wife;</HI> it is meant
<PB N="131" REF="82"> of &s;even naturall brethren, &s;ee <HI>Tobit</HI> 3. 8. And where it is &s;aid <HI>Deut. 25. 5. the wife of the dead &s;hall not marrie with a &s;tranger,</HI> what is that, <HI>with a &s;tranger?</HI> That is with one who is not of the familie of him who is dead. And fir&s;t &s;he was bound to marrie with the naturall brother, who was not a &s;tranger, and if there had not beene a naturall brother, then with the next of the kin&s;men, who was not a &s;tranger. Wherfore <HI>ijbbam</HI> and <GAP DESC="foreign"> are under&s;tood fir&s;t of the naturall brother, and then of the next kin&s;man.</P>
<P>But it is promi&s;ed under the Law as a great ble&s;&s;ing, <MILESTONE UNIT="Object."> that he &s;hould leaue a po&s;teritie behind him, and that his name &s;hould not be blotted out in <HI>I&s;rael.</HI> But if the brother married his brothers wife, then his children were not called his children, but his elde&s;t brothers children, and &s;o his name was blotted out in <HI>I&s;rael:</HI> and &s;o he might haue &s;et up a pillar as <HI>Ab&s;alon</HI> did for con|tinuance of his name, becau&s;e he had no children of his owne.</P>
<P>But to haue the name of Ie&s;us Chri&s;t continued is a <MILESTONE UNIT="An&s;w."> greater ble&s;&s;ing,<NOTE PLACE="marg">To be the father of Ie&s;us Chri&s;t according to th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> fle&s;h, a greater ble&s;&s;ing to the &s;econd brother, then to haue children of his owne.</NOTE> <HI>P&s;al. 72. 19. coram &s;ole filiabitur nomen e|jus per &s;ucce&s;sionem filiorum,</HI> we &s;ee what befell <HI>Onan</HI> be|cau&s;e he refu&s;ed to doe this dutie, h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e &s;aid the &s;eede &s;hould not be his, therefore the Lord &s;lew him, <HI>Gen.</HI> 38. 9. 10.</P>
<P>But <HI>God</HI> expre&s;ly forbad in his Law, that a man &s;hould lie with his wives &s;i&s;ter, and by the &s;ame Law it <MILESTONE UNIT="Object."> is forbidden that a man &s;hould lie with his brothers wife, this might &s;eeme to bee ince&s;t and confu&s;ion.</P>
<P>God indeed forbad in his law that a man &s;hould lie <MILESTONE UNIT="An&s;w."> with his brothers wife,<NOTE PLACE="marg">God hath many excep|tions from his owne Law.</NOTE> but God who gaue that law, hath given this law al&s;o. And as the <HI>Iewes</HI> &s;ay, <HI>qui ob|&s;ervare ju&s;&s;it Sabbatum, is etiam ju&s;&s;it profanare Sabbatum.</HI> So the Lord who forbad a man to lie with his brothers wife, hath re&s;erved this priviledge to him&s;elfe to make
<PB N="132" REF="83"> an exceptio~ from the law. The Lord commanded in his Law <HI>Deut, 24. 4. If a man put away his wife and &s;hee goe from him, and become another mans wife, he may not take her againe to wife;</HI> yet the Lord tooke his Church againe <HI>Ier.</HI> 3. 1. he hath re&s;erved &s;undry priviledges to him&s;elfe and exceptions from the Law&punc;</P>
<P>Secondly, we mu&s;t di&s;tingui&s;h here betwixt the&s;e<NOTE PLACE="marg">Morale po&s;itivum. Div<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">um po&s;itivum.</NOTE> lawes which are <HI>morall po&s;itiue</HI> lawes, and the&s;e which are <HI>divine po&s;itiue</HI> lawes. <HI>Morall po&s;itiue</HI> lawes are &s;uch,<NOTE PLACE="marg">We mu&s;t di&s;tingui&s;h be|twixt the morall po&s;i|tiue part of the Law, and the divine po&s;itiu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> part.</NOTE> which the very light of nature commaundeth. <HI>Divine po&s;itiue</HI> lawes are the&s;e, which are acce&s;&s;ory commaun|dements added to the fir&s;t. Example. This is a <HI>morall po&s;itiue</HI> law, that a man &s;hould not lie with his mother, no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> with his mother in-law; for this is a <HI>fornication that is not named amongst the Gentils, 1 Cor.</HI> 5. 1. And it was for this &s;ort of ince&s;t that the <HI>Cananites</HI> were ca&s;t out of <HI>Canaan.</HI> So this is <HI>primarium jus naturae,</HI> or <HI>morale po&s;i|tivum,</HI> that a man &s;hould not lie with his daughter, nor his daughters daughter, <HI>de&s;cendendo</HI> de&s;cending down|ward. But this againe is <HI>divinum po&s;itivum,</HI> or <HI>&s;ecundariu~</HI><NOTE PLACE="marg">What is <HI>prim<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rium,</HI> and what is <HI>&s;ecundarium ius naturae.</HI></NOTE> <HI>jus naturae&punc;</HI> in the collaterall line that a man &s;hould not lie with his &s;i&s;ter or his brothers wife, no marriage in the collaterall line was forbidden at the fir&s;t by the law of nature, or <HI>morall po&s;itiue</HI> law, but it was forbidden afterwards by the <HI>divine po&s;itiue</HI> law, <HI>Levit.</HI> 18. 16. When <HI>Iuda</HI> lay with his daughter in-law, this was ince&s;t in the highe&s;t degree, becau&s;e it was contrary to <HI>jus naturale,</HI> or <HI>morale po&s;itivum.</HI> So when the <HI>Corinthian</HI> lay with his mother in-law, it was again&s;t <HI>morale po&s;iti|vum,</HI> or <HI>jus naturale.</HI> But when <HI>Amram</HI> married <HI>Io|chabed</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Amita,</HI> it &s;hould not be tran&s;lated <HI>Pat<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lis</HI> his cou&s;in-german but, his fathers &s;i&s;ter. See <HI>Num. 26. 59.</HI></NOTE> his fathers &s;i&s;ter, <HI>Exod.</HI> 6. 20. this was not again&s;t the morall, po&s;itiue, or naturall part of the Law, be|cau&s;e it was not in the right line, but in the collaterall, although in the neere&s;t degree, it was again&s;t the <HI>divine po&s;itiue</HI> law.</P>
<PB N="133" REF="83">
<P>And for to repleni&s;h his Church with people, God ov<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r&s;aw this &s;ort of marriage at the fir&s;t. But God doth more here, he commandeth the brother to rai&s;e up &s;eed to his brother. Fir&s;t this is not <HI>contra primarium jus na|turae,</HI> becau&s;e it was not in the right line. Secondly it is an exception from <HI>&s;ecundarium jus naturae:</HI> for when God willed them to doe this, he willed them not to doe this to &s;atisfie lu&s;t, for that was contrary to <HI>primarium jus naturae,</HI> but onely that the elder brother might bee a type of Ie&s;us Chri&s;t, who &s;hould neuer want a &s;eed in his Church. If a woman were barren, the Lord could not command another man to goe in unto her and be|get children upon her, for that were <HI>contra primarium jus naturae;</HI> the Lord will not &s;uffer now that a brother &s;hould marrie a &s;i&s;ter, as he did in the beginning of the world, neither if a brother now &s;hould marrie his elde&s;t brothers wife were it lawfull, for now the elde&s;t bro|ther is not a type of Chri&s;t, and it &s;hould not bee an exception from the Law, but <HI>contra &s;ecundarium jus na|turae.</HI></P>
<P>The conclu&s;ion of this is. God who giveth the Law <MILESTONE UNIT="Conclu&s;ion."> maketh not a Law to him&s;elfe, but he hath re&s;erved to him&s;elfe exception from the Law, when and where it plea&s;eth him.</P>
</DIV2>
<DIV2 N="35" TYPE="chapter">
<HEAD>CHAPTER XXXV. Of their pri&s;ons and places of puni&s;hment.</HEAD>
<EPIGRAPH>
<Q><BIBL>GEN. 39. 20.</BIBL> And <HI>Io&s;ephs</HI> Ma&s;ter tooke him, and put him into the pri&s;on: a place where the Kings pri|&s;oners were bound.</Q>
</EPIGRAPH>
<P>THey had &s;undry &s;orts of Pri&s;ons; fir&s;t, they had<NOTE PLACE="marg">Of their place of pu|ni&s;hment.</NOTE> Warding, as <HI>Shimei</HI> was confined not to come over the brooke <HI>Kedron;</HI> and, <HI>Abiather</HI> in <HI>Ana|thoth,</HI>
<PB N="134" REF="84"> and he who killed ca&s;ually was confined in the<NOTE PLACE="marg">Three &s;orts of Pri&s;ons among the <HI>Iewes.</HI></NOTE> Citie of Refuge; this was a free &s;ort of Pri&s;on, at the fir&s;t <HI>Carcer non erat pars paenae,</HI> the Pri&s;on was not a part of the puni&s;hment.</P>
<P>Secondly, they had another &s;ort of Pri&s;on, in which they were more re&s;trained than in the Ward, they were kept in Pri&s;on, but others had acce&s;&s;e to them, as when <HI>Iohn</HI> was in Pri&s;on, his Di&s;ciples had acce&s;&s;e to him; &s;o <HI>Paul</HI> was in bonds, but yet he begot <HI>One&s;imus</HI> in his bonds, <HI>Phil.</HI> 1.</P>
<P>Thirdly, they had a more &s;traite Pri&s;on called <GAP DESC="foreign">, <HI>Cu&s;todia,</HI> a clo&s;e Pri&s;on.</P>
<P>And fourthly, they had a deepe or a low pit; the <HI>Greekes</HI> called it <HI>Barathrum</HI> in <HI>Athens,</HI> and at <HI>Rome</HI> it was called <HI>Tullianum;</HI> &s;uch was that Pri&s;on in which <HI>Ieremie</HI> was let downe with cords <HI>in a Dungeon, where was no water but myre, Iere.</HI> 38. 6. And <HI>Zacharie</HI> allu|deth<NOTE PLACE="marg">Allu&s;ion.</NOTE> to this, <HI>Zach. 9.. 11. As for thee al&s;o by the bloud of thy Covenant, I haue &s;ent forth thy Pri&s;oners out of the Pit wherein is no water.</HI></P>
<P>There were &s;ome Pri&s;ons within the Citie of <HI>Ieru&s;a|lem,</HI><NOTE PLACE="marg">See Nehem. 3. 25.</NOTE> and &s;ome without the Citie; within the Citie, as the hou&s;e of <HI>Ionathan,</HI> which was neere the Kings Pa|lace,<NOTE PLACE="marg">Some Pri&s;ons within, and &s;ome without the walles of <HI>Ieru&s;alem.</HI></NOTE> <HI>Iere.</HI> 37. 15. So the Dungeon of <HI>Malchior,</HI> the &s;on of <HI>Hammelech, Iere.</HI> 38. 6. So they had Pri&s;ons without the gate, as that Pri&s;on wherein <HI>Peter</HI> was put, <HI>Act. 12. 10. And when they had pa&s;&s;ed the fir&s;t and the &s;econd Ward,</HI> (that is, the quaternions of Souldiers that kept him) <HI>they came unto the yron gate that leadeth unto the Citie:</HI> this Pri&s;on was without the gate neare Mount <HI>Calvarie,</HI> and it was the loath&s;ome&s;t and vile&s;t Pri&s;on of all, for in it the theeues who were carried to <HI>Calvarie</HI> to be exe|cuted were kept. And Chri&s;t alludeth to this Pri&s;on,<NOTE PLACE="marg">Allu&s;ion.</NOTE> <HI>Mat. 25. 30. Ca&s;t him into utter darkene&s;&s;e, where there &s;hall be weeping and wailing, and gna&s;hing of teeth:</HI> which
<PB N="135" REF="84"> Allu&s;ion could not be under&s;tood, unle&s;&s;e there had beene a darke Pri&s;on without the Citie, where was ut|ter darkene&s;&s;e.</P>
<P>Now let us compare <HI>Ezechiels</HI> Ward, <HI>Cap. 4. Ieremies</HI><NOTE PLACE="marg">A difference betwixt three &s;orts of Pri&s;ons.</NOTE> Pri&s;ons, <HI>Iere.</HI> 37. and 38. and <HI>Peters</HI> Pri&s;on, <HI>Act.</HI> 12.</P>
<P><HI>Ezechiel</HI> when he was warded in his owne hou&s;e by<NOTE PLACE="marg">The&s;e things were not done in vi&s;ion but re|ally, for when he &s;aith a thing was done in vi&s;i|on, he &s;aith, <HI>in &s;imi|litudine</HI> onely.</NOTE> the Lord, <HI>Cap.</HI> 3. 24. Fir&s;t, he was commanded to &s;tay in his owne hou&s;e; &s;econdly, he was commanded to lie three hundreth and ninetie dayes upon his left &s;ide, <HI>Cap.</HI> 4. 4. and fortie dayes upon his right &s;ide, <HI>Ver&s;.</HI> 6. Then for his dyet, he is commanded to take wheat, bar|ley, and beanes, and lentils, and millet, and fetches, and to put them all in one ve&s;&s;ell, &amp; to make bread of them, <HI>Ver&s;.</HI> 9. there was no choi&s;e of bread here, and then to cover and bake it with mans dung, <HI>Ver&s;.</HI> 12. or at the lea&s;t with cowes dung, <HI>Ver&s;.</HI> 15. And for the quantitie, he &s;hould eate it by mea&s;ure, twentie &s;hekels weight e|very day, <HI>Ver&s;.</HI> 10. which was ten ounces; and his drinke was by mea&s;ure the <HI>&s;ixt part of an Hin of water, Ver&s;.</HI> 11. which was as much as twelue egges would hold.</P>
<P>Now let us &s;ee how <HI>Ieremie</HI> was handled in his Pri|&s;on, <HI>Shemajah</HI> gaue commandement by a Letter to put him in the &s;tockes, <HI>Iere.</HI> 29. 26. In the Hebrew it is [<HI>El-hazinok] navis &s;ugentis,</HI> as yee would &s;ay, the &s;hip<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> of the &s;ucker, they clo&s;ed the Pri&s;oner betweene two boords, and they gaue him &s;ome liquor in the meane time to pre&s;erue his life. So <HI>Iere. 11. 19. Mittamus lig|num in panem ejus; Chaldeus, proijciamus lignum,</HI> that is, if he will, let him eate the &s;tockes, he &s;hall haue no o|ther bread&punc; or, <HI>corrumpamus penem ejus,</HI> the engli&s;h tran|lation hath it, <HI>let us de&s;troy the &s;talke with his bread;</HI> and <HI>Ieremie</HI> was in a deepe Dungeon where he &s;tood <HI>in myre and clay, Iere.</HI> 38. 6. So they u&s;ed to put them in the &s;tockes; they were at the fir&s;t called <HI>Nervi,</HI> becau&s;e they
<PB N="136" REF="85"> were made of the &s;inewes of bea&s;ts, and afterwards they were made of yron, <HI>P&s;al. 105. 18. who&s;e feete they hurt with fetters,</HI> he was <HI>laid in yron.</HI></P>
<P>Then for <HI>Peters</HI> Pri&s;on, it was utter darkene&s;&s;e, with|out<NOTE PLACE="marg"><HI>Peters</HI> Pri&s;on a loath|&s;ome Pri&s;on.</NOTE> the Citie, that the &s;tench and filthine&s;&s;e of the&s;e pri&s;oners might not be offen&s;iue to the Citizens, the mo&s;t loath&s;ome Pri&s;on of all, and the darke&s;t Pri&s;on, and therefore a great wonder when the light &s;hined in it, <HI>Act.</HI> 12. 7.</P>
<P>There are three Pri&s;ons; fir&s;t, our mothers belly, in<NOTE PLACE="marg">Three &s;orts of Pri&s;ons.</NOTE> which we are fir&s;t Pri&s;oners; and &s;econdly, the graue; and thirdly, the Pri&s;on of the wicked in hell.</P>
<P>This fir&s;t pri&s;on it is a &s;traite pri&s;on; it was a great pre&s;ervation when <HI>Ionas</HI> was pre&s;erved three dayes in the Whales bellie, the weeds being wrapped about his head, and the earth with her barres clo&s;ed him round a|bout, <HI>Ionah 2. 5. Yet his life was brought up from corrup|tion;</HI> it is as wonderfull a pre&s;ervation in our mothers belly how we &s;hould liue, being &s;o wrapped there and pre&s;erved from corruption; he was but kept there three dayes, but man is kept nine moneths.</P>
<P>Our &s;econd Pri&s;on is the graue, <HI>Ionas</HI> was kept in the<NOTE PLACE="marg">The graue a &s;trong Pri&s;on.</NOTE> Whales belly with jawes and teeth; <HI>Peter</HI> was kept in the Pri&s;on with foure quaternions of Souldiers; but man is kept within this Pri&s;on with a more terrible guard, when the body is &s;owne in corruption, in di&s;ho|nour, and in weakene&s;&s;e, 1 <HI>Cor.</HI> 15. 43. And oftentimes with &s;inne the greate&s;t enemie of all, <HI>Iob</HI> 10. 11. their &s;innes lie downe in the du&s;t with them, that is, in the graue, this Pri&s;on keepeth a man &s;ure.</P>
<P>The la&s;t Pri&s;on is that of the wicked in hell; man<NOTE PLACE="marg">Hell a terrible and fearefull Pri&s;on.</NOTE> when he dyeth is &s;aid <HI>to returne to his owne earth. P&s;.</HI> 146. 4. That is, he hath right to the earth, becau&s;e he was made of the earth, and he mu&s;t returne to it againe; So the wicked haue right to hell, it is their proper inheri|tance, <HI>Iudas went to his owne place, Act.</HI> 1. 35.</P>
<PB N="137" REF="85">
<P>A childe when he is in his mothers belly, his fir&s;t pri|&s;on, although he be wrapped up there, and clo&s;ely kept, yet he hath a kinde and louing keeper, his mother; but the graue is a terrible keeper and an enemie, 1 <HI>Cor.</HI> 15. 26. Yet this enemie mu&s;t render up her dead againe; &amp; even as the Whale &s;pued out <HI>Ionas,</HI> becau&s;e he could not concoct him; &s;o &s;hall the graue ca&s;t up her dead a|gaine, not being able to concoct them; but there is no redemption out of hell the la&s;t pri&s;on: In other Pri|&s;ons, men haue found &s;ome mitigation and favour, but never any in this pri&s;on. <HI>Io&s;eph was put in fetters, the yron entered into his &s;oule, P&s;al.</HI> 105. 18. That is, the yron cut his fle&s;h, and came as it were to the &s;oule; but the Lord <HI>was with him, and extended kindne&s;&s;e unto him, and gaue him favour in the &s;ight of the Keeper of the Pri&s;on, Gen.</HI> 39. 21. But in this pri&s;on the Lord is not with them, neither finde they any favour in the eyes of their Keeper; but as the Task-mai&s;ters doubled the Taske upon the poore <HI>I&s;raelites</HI> in <HI>Egypt,</HI> and were heavie ex|actors over them, and &s;aid daily to them, Get you to your burthens; &s;o the&s;e fiends of hell are rigorous ex|actors over the wicked: <HI>Ieremie</HI> when he was in a deepe Pri&s;on, yet he had <HI>Ebedmelech</HI> to intercede for him, <HI>Iere.</HI> 38. 7. but none doe intercede for the wicked. <HI>Peter</HI> was in a darke Pri&s;on, yet the light did &s;hine about him, his fetters fell off from him, &amp; the Angell led him forth, and &s;et him free; But in hell, there is no light nor no redemption out of it.</P>
<P>The conclu&s;ion of this is; as <HI>Ieremie</HI> prayed unto the <MILESTONE UNIT="Conclu&s;ion."> King <HI>Zedechias,</HI> that he would not <HI>cau&s;e him to returne to the hou&s;e of Ionathan the Scribe</HI> (which was the pri&s;on) <HI>le&s;t he died there, Iere.</HI> 27. 20. So let us put up our &s;up|plications to the Lord, that he would not &s;end us into that eternall Pri&s;on to die for ever.</P>
</DIV2>
<DIV2 N="36" TYPE="chapter">
<PB N="138" REF="86">
<HEAD>CHAPTER XXXVI. Of their Whipping.</HEAD>
<EPIGRAPH>
<Q><BIBL>DEVT. 35. 3.</BIBL> Fortie &s;tripes may be given him, and not exceede.</Q>
</EPIGRAPH>
<P>THere were &s;undry &s;orts of puni&s;hments among&s;t<NOTE PLACE="marg">Divers &s;orts of puni&s;h|ments.</NOTE> the <HI>Iewes;</HI> fir&s;t, <HI>damnum,</HI> &s;econdly, <HI>vincula,</HI> thirdly, <HI>verbera,</HI> fourthly, <HI>talio,</HI> fiftly, <HI>ignominia,</HI> &s;ixtly, <HI>&s;ervitus,</HI> &s;eventhly, <HI>mors.</HI> But they never u&s;ed to bani&s;h any, becau&s;e they would not put them where there was a &s;trange Religion profe&s;&s;ed.</P>
<P>When they whipt their malefactors; fir&s;t they had a re&s;pect to the offence committed; and &s;econdly, to the per&s;on who was to be whipt; and thirdly, to the whip.</P>
<P>Fir&s;t, they had a re&s;pect to the offence; <HI>in &s;implici de|licto,</HI><NOTE PLACE="marg">They had a re&s;pect both to the per&s;on and to the offence in whipping.</NOTE> they might not exceede fortie &s;tripes, but they might dimini&s;h the number of the &s;tripes, if the per&s;on offending had beene of a weake body; Secondly, for a double offence they might not exceed fortie, but they were to giue him the full fortie all at once; if a man had committed theft, and with all had added perjurie, this was a double offence, and for this he got the rigour, full fortie.</P>
<P>If he had a &s;trong body, and committed a double of|fence&punc; then he got the full fortie all at one time; &s;econd|ly, if he had a &s;trong body and committed a &s;imple of|fence, then he got not the full number; thirdly, if he had had a weake body &amp; committed a double offence, then he got the full number, but at two &s;everall times; but if he had beene of a weake body, and committed a &s;imple offe~ce, then the number of the &s;tripes was much dimini&s;hed.</P>
<PB N="139" REF="86">
<P>Againe, they con&s;idered how many &s;tripes the offen|der might beare, and the number of the &s;tripes which the whip gaue: Example, the offender is able to beare twentie &s;tripes, and they adjudge him to haue twentie &s;tripes; now they giue him but &s;ixe blowes, for if they had given him &s;even blowes, they &s;hould haue excee|ded the number pre&s;cribed, for the whip wherewith they whipped them had three thongs, and if they per|ceived that he grew faint and weake, when they were beating him, they dimini&s;hed &s;ome of the number; if they ordained that he &s;hould haue twelue &s;tripes, and ob&s;erved in the meane time that he fainted not, yet they exceeded not that number twelue, which they had or|dained to giue him at the fir&s;t.</P>
<P>When they whipped <HI>Paul, 2 Cor.</HI> 11. 24. and gaue him thirtie-nine &s;tripes at three &s;everall times; fir&s;t, it &s;eemes that he hath beene of a &s;trong body; &s;econdly, it was for three &s;everall offences (as they thought) that they<NOTE PLACE="marg">The offender was not whipt thrice for one fault.</NOTE> beat him; for if the offender had thrice committed the &s;elfe &s;ame fault, then he was no more beaten, but he was &s;hut up within a narrow wall, wherein he might neither &s;it nor &s;tand, and there he was fed <HI>Pane afflictio|nis &amp; aqu&acirc; pre&s;&s;urae;</HI> example, if he had eaten the fat twice, <HI>Levit.</HI> 3. 17. he was but beaten twice; but if he had eaten the third time of it, then he was &s;hut up in a clo&s;e pri&s;on, or &s;uch a pri&s;on in which <HI>Ahab</HI> comman|ded <HI>Micheas</HI> to be put, 1 <HI>King.</HI> 22. 27.</P>
<P>The offender was bowed downe when he was bea|ten, <HI>Deut.</HI> 25. 2. he neither &s;at nor &s;tood, and he who whipt him, &s;tood upon a &s;tone, and he let out or in the whip, by drawing up or downe the knot upon it; for when the knot was drawne up, then the thongs &s;pread farther and gaue a &s;hrewder blow; and when the knot was drawne downe, then the thongs were contracted, and they gaue the le&s;&s;er blow; when he &s;tood behinde
<PB N="140" REF="87"> him, then he whipt him upon the brea&s;t and belly, and he gaue him three blowes at a time; and when he &s;tood before him, he la&s;hed him upon the &s;houlders, and gaue him &s;ixe blowes, three upon every &s;houlder.</P>
<P>There &s;tood three Iudges by when he was whipt,<NOTE PLACE="marg">Three Iudges &s;tood by when they were whipt.</NOTE> the fir&s;t repeated the&s;e words of the Law to him, <HI>Deut. 28. 58. If thou obey not all the&s;e things, then the Lord &s;hall multiply thy plagues:</HI> the &s;econd Iudge numbered the &s;tripes; and the third Iudge &s;aid to the whipper, <HI>Lay on, &s;heli&s;hi omer lachozen hacce, Dicit ei qui portat fla|gellum,</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Maymone Hal: Sanht: cap. 16.</HI></NOTE> <HI>percute.</HI></P>
<P>He who was beaten, was not di&s;graced by this bea|ting, for whipping among&s;t them was but as a civill<NOTE PLACE="marg">Whipping was not a di&s;grace among&s;t the <HI>Iewes.</HI></NOTE> mulct, or fyne, not a di&s;grace as it is among&s;t us, and therefore the Lord &s;aid, <HI>Deut. 25. 3. That thy brother &s;hould not &s;eeme vile in thine eyes.</HI> When they whipt a|ny of their brethren, they did it not in &s;corne or deri&s;i|on, but in compa&s;&s;ion, they looked upon him, and re|ceived him after the puni&s;hme~t, as their brother againe: and as he who looked upon <HI>Cato Vticen&s;is</HI> &s;eeing him drunke, turned away his eyes and &s;eemed to take no no|tice of it, being a&s;hamed that &s;uch a graue man &s;hould be &s;o overtaken; &s;o did they behold their brethren with pitie, and were readie to cover their offence, and would not upbraid them afterwards for it.</P>
<P>The &s;pirituall u&s;es which wee are to make of the&s;e <MILESTONE N="1" UNIT="Conclu&s;ion."> whippings, are fir&s;t, as they fitted the whip to the per|&s;on, if he were weaker or &s;tronger, &s;o the Lord layeth no more upon us than we are able to beare.</P>
<P>Secondly, as the Iudge &s;tood by and numbered the <MILESTONE N="2" UNIT="Conclu&s;ion."> &s;tripes; &s;o the Lord our God numbereth all the afflicti|ons which befalleth his children.</P>
<P>Thirdly, although they were beaten, yet they were <MILESTONE N="3" UNIT="Conclu&s;ion."> not vile in the eyes of the Iudges, &s;o when the Lord cor|recteth us, he counteth not ba&s;ely of us, but e&s;teemes us as his children.</P>
<PB N="141" REF="87">
<P>Fourthly, as they were reckoned &s;till brethren when <MILESTONE N="4" UNIT="Conclu&s;ion."> they were whipped; &s;o &s;hould we account the&s;e who are afflicted, and the Lords hand upon them, to be &s;till our brethren.</P>
</DIV2>
<DIV2 N="37" TYPE="chapter">
<HEAD>CHAPTER XXXVII. Whether an <HI>I&s;raelite</HI> that had lien with a bond|maide, that was betrothed, was whipped or not?</HEAD>
<EPIGRAPH>
<Q><BIBL>LEVIT. 19. 20.</BIBL> And who&s;oever lyeth carnally with a woman that is a bond-maide, betrothed to a husband, and not at all redeemed nor freedome given her, &s;hee &s;hall be &s;courged.</Q>
</EPIGRAPH>
<P>THe <HI>Iewes</HI> did hold, if an <HI>I&s;raelite</HI> had lien with a bond-woman betrothed, and not redeemed, &s;he was to be beaten, and he was to offer a &s;acri|fice for his offence; &s;hee was to be beaten, becau&s;e &s;hee was not a free-woman, and &s;hee had nothing to offer, and although &s;he had, yet &s;he could not offer it, becau&s;e &s;he was a &s;tranger and not converted.</P>
<P>The <HI>Seventie</HI> tran&s;late it <GAP DESC="foreign">, from [<HI>Bakar</HI>]<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Vapulatio erit a</HI> <GAP DESC="foreign"> <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"></HI></NOTE> <HI>Inquirere;</HI> but it commeth from [<HI>Bakar] Bos,</HI> becau&s;e they were whipt with a thong of oxe-leather, and &s;ome tran&s;late it <HI>Nervo bovino.</HI></P>
<P>The rea&s;on why the <HI>Iewes</HI> held that the woman &s;hould onely be beaten is this, becau&s;e the word [<HI>Tihieh</HI>] is in<NOTE PLACE="marg"><GAP DESC="foreign"> The <HI>Iewes</HI> held that the woman was beaten and not the man.</NOTE> the feminine gender, and they reade it, <HI>&s;he &s;hall be beaten</HI> and not the man; he committed not adultery, he pollu|ted not another mans wife, nor a free-woman, but a
<PB N="142" REF="88"> &s;tranger, and a &s;laue, therefore he was not to be beaten, but to offer a &s;acrifice; but this word [<HI>Tihieh</HI>] may a|gree as well with [<HI>Bikkoreth</HI>] which is in the feminine gender, and not to reade it <HI>ip&s;a erit vapulatio, &s;he &s;hall be beaten,</HI> but <HI>there &s;hall be a beating,</HI> that is, they &s;hall be both beaten, and the man &s;o much the rather, becau&s;e he lay with her who was betrothed to another; and the words following &s;eeme to imply &s;o much, <HI>they &s;hall not be put to death;</HI> this whipping &s;hall be a &s;ufficient pu|ni&s;hment for them: the <HI>Seventie</HI> tran&s;late it <GAP DESC="foreign">, but <HI>Ionathan</HI> in his Paraphra&s;e following the re&s;t of the Hebrewes, paraphra&s;eth it thus, <HI>Scrutatio erit in judicio ejus; ut vapulet ip&s;a rea, &amp; non ip&s;e.</HI></P>
<P>But the man is bound to bring a Ram for his tre&s;pa&s;&s;e <MILESTONE UNIT="Object."> offering; if he had beene whipt, why is he commanded to bring an offering?</P>
<P>Becau&s;e his &s;inne was greater than the womans, <MILESTONE UNIT="An&s;w."> therefore he was both whipt and brought his offering, <HI>in cunctis nuditatibus pares &s;unt vir &amp; famina;</HI> if a free<NOTE PLACE="marg">The puni&s;hment of the man &amp; the woman was alike for every unclean|ne&s;&s;e.</NOTE> man had lien with a free-woman in <HI>I&s;rael,</HI> then he was bound to marry her, or el&s;e to pay her dowrie; &s;econd|ly, if a free man lay with a bond-maide that was betro|thed and not redeemed, then they were both whipt; but neither of them put to death; he died not although the woman was betrothed, becau&s;e &s;he was not a free-woman; thirdly, if a free man had lien with a free wo|man betrothed, then they were both to die; fourthly, if a free man had lien with a married woman, then they were both to die, <HI>Deut.</HI> 25. Fiftly, if a married man had lien with an unmarried woman, they were both to die: la&s;tly, if both the per&s;ons had beene married, they were both to die; here <HI>in cunctis nuditatibus &s;unt pares, vir &amp; faemina.</HI></P>
<P>Tho&s;e who are equall in &s;inne, &s;hall be equall in pu|ni&s;hment. <MILESTONE N="1" UNIT="Conclu&s;ion."> </P>
<PB N="143" REF="88">
<P>The puni&s;hment did not expiate the &s;inne, but the &s;a|crifice. <MILESTONE N="2" UNIT="Conclu&s;ion."> </P>
<P>The whore and the harlot are one fle&s;h, therefore but one &s;acrifice for both. <MILESTONE N="3" UNIT="Conclu&s;ion."> </P>
</DIV2>
<DIV2 N="37" TYPE="chapter">
<HEAD>CHAPTER XXXVII. <HI>De Lege Talionis,</HI> Of the Law of Retaliation.</HEAD>
<EPIGRAPH>
<Q><BIBL>EXOD. 21. 24.</BIBL> Eye for eye, tooth for tooth, hand for hand, foote for foote.</Q>
</EPIGRAPH>
<P>THe Lawyers when they interpret this Law, they<NOTE PLACE="marg"><LIST>
<HEAD>Talio</HEAD>
<ITEM><HI>Analogica.</HI></ITEM>
<ITEM><HI>Identitatis.</HI></ITEM>
</LIST></NOTE> &s;ay, that there is <HI>talio analogica &amp; talio jdentitatis;</HI> and they &s;ay, that <HI>talio identitatis</HI> &s;hould be ob&s;er|ved, if the cau&s;e be alike, and the per&s;ons, and the man|ner of doing. Example; a private man beateth out his neighbours eye in &s;pite and malice, therefore his eye &s;hould be pulled out againe; but <HI>talio &s;imilitudinis</HI> is then to be ob&s;erved: when the fact varieth in many cir|cum&s;tances, as who did it, to whom he did it, &amp;c. then <HI>talio analogica</HI> &s;hould be ob&s;erved, but not <HI>identitatis:</HI> example; if a &s;onne &s;hould beat his father, he &s;hould not be beaten againe, but he &s;hould die the death; here they ob&s;erue not <HI>medium rei,</HI> but <HI>medium per&s;onae.</HI> Example<NOTE PLACE="marg"><LIST>
<HEAD>Medium</HEAD>
<ITEM><HI>Rei.</HI></ITEM>
<ITEM><HI>Per&s;onae.</HI></ITEM>
</LIST></NOTE> the &s;econd, in that Parable of <HI>Nathan</HI> to <HI>David,</HI> when the rich man came and tooke the <HI>poore mans &s;heepe, 1 Sam.</HI> 12. 3. Here <HI>medium rei</HI> was not to be ob&s;erved, but <HI>medium per&s;onae,</HI> becau&s;e he was a rich man. So in commutatiue Iu&s;tice we ob&s;erue <HI>medium rei,</HI> but in di&s;tributiue Iu&s;tice we ob&s;erue <HI>medium per&s;onae.</HI></P>
<P>Againe, they di&s;tingui&s;h betwixt <HI>Radamantheum jus,</HI><NOTE PLACE="marg">The &s;trict &s;en&s;e of the Law of Retaliation.</NOTE> the &s;trict &s;en&s;e of the Law, and <GAP DESC="foreign"> or <GAP DESC="foreign">,
<PB N="144" REF="89"> or <HI>reciproca paena.</HI> The &s;trict &s;en&s;e of the Law is, when literally they will haue eye for eye, and tooth for tooth; the milder &s;en&s;e of the Law, is, when they will haue &s;ome other &s;atisfaction for the wrong done: the <HI>Iewes</HI> generally follow this &s;en&s;e of the Law, if a man did beat out his neighbours eye, or his tooth; they fol|lowed not this <HI>Rhadamantheum ius,</HI> or the &s;trict &s;en&s;e of<NOTE PLACE="marg">The milder &s;en&s;e of the Law of Retaliation.</NOTE> the Law, that he &s;hould pay one of his owne eyes, or one of his owne teeth for it, but that he &s;hould &s;atisfie the man whom he had wronged, by paying &s;o much money to him; for in the&s;e ca&s;es that were not deadly, they held that they might make recompence and &s;ati&s;|faction by money: and they giue this in&s;tance out of the Law; if an Oxe were wont to pu&s;h with his horne, and it hath beene te&s;tified to his owner, and he hath not kept him in, but that he hath killed a man or a woman, then the Oxe &s;hall be &s;toned to death, and his owner &s;hall be put to death, or if there be a &s;umme of money laid up|on him, <HI>then he &s;hall giue for the ran&s;ome of his life what|&s;oever is laid upon him, Exod.</HI> 21. 30. 31. Here he might redeeme his life with a ran&s;ome, becau&s;e he was not the direct killer, if he &s;atisfied the parties by giving a &s;um of money. So they held that they might &s;atisfie for &s;uch tran&s;gre&s;&s;ions which were not capitall, by paying of money. And the law of the twelue Tables among&s;t the <HI>Romans</HI> &s;aith, <HI>Si unum perfoderit unius jactura multari,</HI><NOTE PLACE="marg">The <HI>Roman</HI> Law of Retaliation.</NOTE> <HI>&s;i utrum&abque; unius tant&ugrave;m ut &s;celeris &s;ui notam ge&s;tare po&s;sit; &amp; quoniam fune&s;ta &amp; impia manus amputari ei debet, pro manu ablata, be&s;sis patrimonij &s;ui irrogatur, id&abque; in &s;olatium vitae ejus cui oculi &s;unt effo&s;si, auferto.</HI> If he had put out both the mans 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 puni&s;hment, and they made him pay the fourth part of his &s;ub&s;tance to relieue the man who&s;e eyes he had put out.</P>
<PB N="145" REF="89">
<P>The Heathen &s;ay, that <HI>Ceres</HI> the godde&s;&s;e of Corne, <MILESTONE UNIT="Simile."> cut off the &s;houlder of <HI>Pelops, Ceres</HI> could not &s;et in a &s;houlder of fle&s;h and bone againe, therefore the gods tooke the next be&s;t cour&s;e, and they ordained her to put in a &s;houlder of Ivorie to <HI>Pelops:</HI> &s;o he that had beaten out an eye or a tooth of a man, he could not put it in a|gaine; therefore they thought it good that he &s;hould put in a &s;houlder of Ivorie, that is, with his goods to maintaine him whom he had hurt.</P>
</DIV2>
<DIV2 N="38" TYPE="chapter">
<HEAD>CHAPTER XXXVIII. That theft among&s;t the <HI>Iewes,</HI> was not capitall.</HEAD>
<EPIGRAPH>
<Q><BIBL>EXOD. 22. 1.</BIBL> If a man &s;hall &s;teale an Oxe or a Sheepe and kill it or &s;ell it, he &s;hall re&s;tore fiue Oxen for an Oxe, and foure Sheepe for a Sheepe.</Q>
</EPIGRAPH>
<P>THeft by the Law of <HI>Mo&s;es</HI> was puni&s;hed by re&s;ti|tution,<NOTE PLACE="marg">Three &s;orts of Precepts among&s;t the Hebrewes.</NOTE> paying &s;ometimes two for one, or foure for one, or at the mo&s;t fiue for one, &amp; not aboue.</P>
<P>The Hebrewes had three &s;orts of Commandements,<NOTE PLACE="marg"><LIST>
<HEAD><GAP DESC="foreign"> <HI>Praecepta</HI></HEAD>
<ITEM><GAP DESC="foreign"></ITEM>
<ITEM><HI>Gravia</HI></ITEM>
<ITEM><GAP DESC="foreign"></ITEM>
<ITEM><HI>Levia.</HI></ITEM>
<ITEM><GAP DESC="foreign"></ITEM>
<ITEM><HI>Media.</HI></ITEM>
</LIST></NOTE> Hebrewes had three &s;orts of Commandements, fir&s;t, they had [<HI>Mitzboth Hhamuroth] Praecepta gravia,</HI> and [<HI>Mitzboth Kalloth] Praecepta levia:</HI> tho&s;e which they call, <HI>Praecepta gravia,</HI> here they &s;ay the puni&s;hment is al|wayes indi&s;pen&s;able, as the murtherer is alwayes to die the death. Secondly, they had <HI>Praecepta levia,</HI> as not to kill the dam &s;itting upon the egges; this was one of the judiciall Lawes of the lighte&s;t &s;ort, for there was no puni&s;hment in <HI>I&s;rael</HI> for tran&s;gre&s;&s;ion of this Law; &s;o if an Oxe had killed a man, his fle&s;h was not to be eaten, this was one of their judiciall Lawes; but if a man had eaten the fle&s;h of &s;uch an Oxe, he was not to die for it.</P>
<PB N="146" REF="90">
<P>Thirdly, they &s;ay, they had <HI>Praecepta media,</HI> where the puni&s;hment might be enlarged or dimini&s;hed, but not unto death, as in theft.</P>
<P><HI>Affirmatiue</HI> commandements binde not &s;o &s;trictly<NOTE PLACE="marg">How affirmatiue and negatiue Precepts bind.</NOTE> as <HI>Negatiues</HI> doe, this is a <HI>Negatiue,</HI> yee &s;hall not &s;uffer a Witch to liue, but this is an <HI>Affirmatiue,</HI> that the theefe &s;hall pay fourefold or fiue; this Law had &s;undry excep|tions and mitigations, it might be extended or mitiga|ted, he was bound to pay fourefold, but yet the Magi|&s;trate might haue mitigated this, and taken but twofold from him; and they might haue extended it further, as <HI>Salomon</HI> extendeth it to &s;evenfold, <HI>Proverb. 6. 31. [Ie&s;hallem Shibhgnathaijm] he &s;hall pay &s;evenfold:</HI> the He|brewes<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> double the duall number, ten in the duall num|ber,<NOTE PLACE="marg">VVhat the doubling of the duall nu~ber among the Hebrewes &s;ignifieth.</NOTE> is twentie; three is thirtie; and foure is fortie; but when they come to &s;eaven, here they double not. <HI>The light of the Moone &s;hall be as the light of the Sunne, and the light of the Sunne &s;hall be &s;evenfold;</HI> then he addeth for explanation, as the light of &s;even dayes, <HI>E&s;a.</HI> 30. 26. Here <HI>Shibhgnathaijm</HI> doubleth not in the duall number, as in the former numbers, but onely &s;tandeth for &s;even, he &s;hall pay <HI>Shibhgnathaijm,</HI> that is, &s;even for one;<NOTE PLACE="marg">VVhat the number &s;e|ven &s;ignifieth.</NOTE> &s;ome interpret it a definite number for an indefinite, or he &s;hall pay &s;evenfold, that is, as much as two for foure; but it is not the manner of the Scriptures to take the number under &s;even, for &s;even; or he &s;hall pay &s;even|fold, that is, much more then he tooke; and the words following &s;eeme to approue this interpretation, <HI>he &s;hall pay all the &s;ub&s;tance of his hou&s;e.</HI> And &s;ometimes this pu|ni&s;hment was extended to death, as <HI>Davids</HI> &s;entence was, that he &s;hould die the death, becau&s;e he tooke the poore mans onely &s;heepe. Some an&s;were that it was not for his theft that <HI>David</HI> gaue out &s;entence of death up|on him, but for his oppre&s;&s;ion and violent theft, as if a man had come by night, and had broken into a mans
<PB N="147" REF="90"> hou&s;e, and had &s;tollen any thing, then he might haue &s;afely killed him by the Law, and he was not to die for it; but if he had come after the Sunne ro&s;e, and had &s;to|len any thing, and the owner of the goods had killed him, then he was to die for it.</P>
<P>But out of <HI>Davids</HI> an&s;were we may ob&s;erue this, that<NOTE PLACE="marg">The per&s;on again&s;t whom the theft is com|mitted aggravateth the &s;inne.</NOTE> the per&s;on again&s;t whom the &s;inne is committed, aggra|vateth the &s;inne, as for a rich man to &s;teale a poore mans &s;heepe; &s;o the time aggravateth the &s;inne, if the theefe came in the night to &s;teale, then the owner of the goods might &s;afely kill him, becau&s;e of his violent theft. But it may be asked, what is violent theft? If a man &s;teale to &s;atisfie his hunger, that is not violent theft, but if a man &s;teale who may get his living other wayes, and liue upon the &s;weat of other mens browes, or if he &s;teale from one that hath &s;mall means to liue on, or if he haue meanes to liue upon who &s;tealeth, this is judged vio|lent theft, and the Magi&s;trate for this may put him to<NOTE PLACE="marg"><HI>Tom.</HI> 1. 2. Municipall Lawes bind onely in the Countrey where they are made.</NOTE> death. <HI>Thomas</HI> ob&s;erveth well, that the Magi&s;trate may adde to the judiciall Law of <HI>Mo&s;es</HI> according to the ne|ce&s;&s;itie of the time, and greatne&s;&s;e of the offence; and as the Municipall Lawes of other Countries oblige not men, but in the Countrey where they are made, &s;o doth not <HI>Mo&s;es</HI> judiciall Law; A Magi&s;trate in <HI>I&s;rael</HI> was bound when a malefactor was whipt not to giue him a|boue fortie &s;tripes, this Law bindeth not the Magi&s;trate now, <HI>&s;ed cre&s;centibus delictis exa&s;perantur paenae,</HI> but the equitie of <HI>Mo&s;es</HI> judiciall Lawes bindeth all people; this is the equitie of <HI>Mo&s;es</HI> Law, that for violent theft, a man &s;hould alwaies die, and the Law judged that vio|lent theft, which is not for a mans nece&s;&s;itie to &s;atisfie his life.</P>
<P>What if a poore man had but a little to &s;aue his life, <MILESTONE UNIT="Que&s;t."> and another were in as great extremitie, whether were this violent theft for him to take from the poore man in &s;uch a ca&s;e.</P>
<PB N="148" REF="91">
<P>No doubt it were, therefore Chri&s;t &s;ayth, <MILESTONE UNIT="An&s;w."> <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hee that hath two coats, let him giue his neigbour one,</HI><NOTE PLACE="marg">How Chri&s;ts words are to be under&s;tood in workes of charitie.</NOTE> to wit in his nece&s;&s;itie, but not he that hath one coat, for then he was not bound to giue it.</P>
<P>It is alledged <HI>Prov.</HI> 6. 30. that the theife &s;hould pay &s;even-fold, <MILESTONE UNIT="Object"> and not be put to death, but the jealous hus|band will kill the adulterer.</P>
<P>This place proveth nothing, it &s;heweth onely what <MILESTONE UNIT="An&s;w."> the jealous husband doth, it &s;heweth not what he may doe. And &s;econdly, for the theife, it &s;heweth onely what was the u&s;uall puni&s;hment among&s;t the <HI>Iewes,</HI> by their judiciall Lawes to take &s;even fold, but it &s;heweth not what may bee done by the po&s;itiue lawes of other Countries.</P>
<P>The conclu&s;ion of this is; Now under the Go&s;pell theft is a greater &s;inne then under the Law, and the ne|ce&s;&s;itie<NOTE PLACE="marg">A difference betwixt that which is done, and that which &s;hould bee done.</NOTE> is greater among&s;t us generally, then it was a|mong&s;t them. And thirdly, that &s;elling of men to make re&s;titution for things taken by theft, is not in u&s;e a|mong&s;t us, and therefore theeues may bee put to death.</P>
</DIV2>
<DIV2 N="39" TYPE="chapter">
<HEAD>CHAPTER XXXIX. Of their proceeding in judgement before they executed the malefactor.</HEAD>
<EPIGRAPH>
<Q><BIBL>EZEK. 9. 10.</BIBL> Goe through the mid&s;t of <HI>Ieru&s;alem,</HI> and &s;et a marke upon the forehead of tho&s;e that &s;igh &amp;c.</Q>
</EPIGRAPH>
<P>THo&s;e who were appointed to be &s;aved among&s;t the people of God, he u&s;ed to &s;et a marke upon<NOTE PLACE="marg">Tho&s;e that were to bee &s;aved, the Lord cau&s;ed to marke them.</NOTE> them, <HI>Exod.</HI> 12. When the <HI>Egyptians</HI> were to be
<PB N="149" REF="91"> de&s;troyed, the Lord commanded his people to &s;prinkle the bloud of the Pa&s;chall Lambe upon the lintels of their doores; and from this as <HI>Epiphanius</HI> marketh, the<NOTE PLACE="marg">Lib. 1. cont&punc; har. 18.</NOTE> <HI>Egyptians</HI> u&s;ed at the Equinoxe in the Spring, to take vermilion and to rubbe over all their trees and hou&s;es with it, &s;aying that, at that time of the yeere the fire had almo&s;t burnt up all <HI>Egypt,</HI> and therefore they u&s;e this as a &s;igne in remembrance of their deliverance. So the Lord commanded <HI>Ezekiel</HI> to &s;et a marke upon tho&s;e of <HI>Ieru&s;alem</HI> that mourned, whom he was minded to &s;aue. <HI>Ezek.</HI> 9. 4.</P>
<P>But what was the rea&s;on that he &s;et not a marke of <MILESTONE UNIT="Que&s;t."> de&s;truction upon them that were to be de&s;troyed, as he &s;et upon the&s;e who were to be &s;aved?</P>
<P>The rea&s;on was, <MILESTONE UNIT="An&s;w."> becau&s;e of the great number that was to be de&s;troyed,<NOTE PLACE="marg">God did not marke tho&s;e who were to be de&s;troyed, becau&s;e of their great number.</NOTE> in re&s;pect of the handfull that was to be &s;aved, for where there was one to be &s;aved, there was a hundred to be de&s;troyed; there were but &s;even thou&s;and who bowed not their knee to <HI>Baall,</HI> and of the great multitude that came out of <HI>Egypt,</HI> onely two entred into the land of <HI>Canaan.</HI> And <HI>Revel.</HI> 7. 4. of all the Tribes of <HI>I&s;rael</HI> there were but one hundred and for|tie foure thou&s;and &s;ealed in the fore-head. And in <HI>Ie|remies</HI> time it was very hard to find one that executed judgement in all the &s;treetes of <HI>Ieru&s;alem, Ier.</HI> 5. 1. There were a few good men at that time, as <HI>Ieremie</HI> him&s;elfe, <HI>Ebedmelech</HI> the Blackmoore, <HI>Vriah</HI> the Prophet, and the <HI>Rechabites&punc;</HI> But the mo&s;t of the re&s;t were naught, and if <HI>Ieru&s;alem</HI> had beene &s;earched few had been found in it. And this was a griefe to the Prophet <HI>Micah,</HI> which made him to complaine, <HI>that hee could not get a cluster to eate, Mica.</HI> 7. 1. meaning that the good men were peri&s;hed out of the earth.</P>
<P>The Heathen learned this of the people of God, to marke tho&s;e who were to be &s;aved with the letter <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tau,</HI>
<PB N="150" REF="92"> and the&s;e that were condemned with the letter <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> theta.</HI> It<NOTE PLACE="marg">The heathen marked the condemned with <HI>theta,</HI> and them that were ab&s;olved in judgement with <HI>ta<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. A&s;con. ped:</HI></NOTE> was the cu&s;tome of the ancient warriors, when they re|turned from battaile, he who kept the regi&s;ter of their names, marked the names of tho&s;e who returned &s;afe with the letter <HI>tau,</HI> and the names of tho&s;e who were wanting with the letter <HI>theta,</HI> the <HI>Latines</HI> learned this from the <HI>Grecians,</HI> the <HI>Grecians</HI> from the <HI>Egyptians,</HI> and the <HI>Egyptians</HI> from the people of God. <HI>Per&s;ius</HI></P>
<Q>Si potis es vitio nigrum praefigere theta.</Q>
<P>They put not two to death in one day, except they<NOTE PLACE="marg">The <HI>Iewes</HI> put not two to death in one day, but for the &s;ame crime.</NOTE> were guiltie of one crime, and they giue this example; If a man had lien with the Prie&s;ts daughter, he and &s;he were not put to death both in one day, becau&s;e &s;he was guiltie of a greater &s;inne then he, therefore &s;he was to be burnt quicke, but he was not to be put to death that day, neither was he burnt quicke as &s;he was.</P>
<P>How came it to pa&s;&s;e then that they put Chri&s;t and the two theeves to death in one day, &s;eing Chri&s;t&punc; was <MILESTONE UNIT="Que&s;t."> condemned for affecting the Kingdome, and the theeves for theft?</P>
<P>Chri&s;t and the two theeves were condemned <MILESTONE UNIT="An&s;w."> for one fault becau&s;e they were <GAP DESC="foreign">,<NOTE PLACE="marg"><HI><GAP DESC="foreign"> &s;editio&s;i</HI> Mark. 15. 7. <HI>a <GAP DESC="foreign"> &s;editi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> factio&punc;</HI></NOTE> troublers of the peace of the Kingdome; and therefore the theife &s;aid, <HI>thou art <GAP DESC="foreign"> in the &s;ame condemnation, Luke 23. 40. Barrabas</HI> was a murtherer and &s;o &s;hould haue dyed by<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Effractores.</HI></NOTE> the &s;word, but becau&s;e he made in&s;urrection and trou|bled the common peace, therefore he was to be cruci|fied. And the <HI>Hebrewes</HI> call the&s;e [<HI>perizim] effractores,</HI> and the <HI>Rabbins</HI> called them <HI>li&s;tin,</HI> from the <HI>Greeke</HI> word <GAP DESC="foreign">, they tooke armes to trouble the peace of the Common-wealth, and they u&s;ed to crucifie all the&s;e who troubled the Kingdome and made in&s;urrection.</P>
</DIV2>
<DIV2 N="40" TYPE="chapter">
<PB N="151" REF="92">
<HEAD>CHAPTER XL. Of their Capitall puni&s;hments.</HEAD>
<EPIGRAPH>
<Q><BIBL>IOSH. 7. 25.</BIBL> And all <HI>I&s;rael</HI> &s;toned him with &s;tones, and burned them with fire after they had &s;toned them with &s;tones.</Q>
</EPIGRAPH>
<P>THere were &s;undry &s;orts of puni&s;hments inflicted upon malefactors by the hou&s;e of judgement a|mong the <HI>Iewes.</HI> Some of them were burnt, &s;ome of them were &s;trangled, &s;ome of them were &s;toned, and &s;ome of them were beheaded, and &s;ome of them were drowned.</P>
<P>He that lay with his mother, or daughter in law the wife of his &s;onne, or with a maide that was betrothed,<NOTE PLACE="marg">Who were &s;toned.</NOTE> <HI>Deut.</HI> 22. 24. Or if a woman bowed downe to a bea&s;t, <HI>Levit.</HI> 20. 16. &s;o the <HI>bla&s;phemer, Levit.</HI> 24. 14. and <HI>I|dolater, Deut.</HI> 17. 5. So he who offered his &s;eed to <HI>Mo|lech, Levit.</HI> 20. 2. He that had the &s;pirit of divination or was a wizard, <HI>Levit.</HI> 20. 27. He that profaned the Sab|bath, he that cur&s;ed his father or his mother, <HI>Levit.</HI> 20. 9. &s;o the di&s;obedient &s;onne was &s;toned to death. <HI>Deut.</HI> 21. 21. He that per&s;waded or enticed others to <HI>Idolatry, Deut.</HI> 13. 1. all the&s;e were &s;toned to death.</P>
<P>Fir&s;t the Prie&s;ts daughter if &s;he committed adulterie. Secondly he who lay with his owne daughter. Thirdly<NOTE PLACE="marg">Who were burne.</NOTE> he who lay with his &s;onnes wife. Fourthly he who lay with his daughters daughter, or with the daughter of his wiues daughter. Fifthly he who lay with his mo|ther in law, or with the mother of his mother in law, or hee who lay with the mother of his father in law, his wife being yet aliue; even all the&s;e
<PB N="152" REF="93"> were burnt. <HI>Io&s;h. 7. 15. He that is taken with a cur&s;ed thing &s;hall be burnt with fire,</HI> and <HI>ver&s;. 25. all I&s;rael &s;toned him with &s;tones,</HI> fir&s;t he was &s;toned, and then burnt.</P>
<P>Tho&s;e who killed were beheaded, and tho&s;e who fell<NOTE PLACE="marg">Who were beheaded.</NOTE> away to Idolatry.</P>
<P>The fourth &s;ort of puni&s;hment was &s;trangling; w^c^h was<NOTE PLACE="marg">Who were &s;trangled.</NOTE> the lighte&s;t &s;ort of puni&s;hment capital among the <HI>Iewes.</HI> Fir&s;t he who did &s;trike his father or his mother. Seco~dly he who &s;tole a man in <HI>I&s;rael. Deut.</HI> 24. 7. Thirdly any old man who hearkened not to the voice of the <HI>Synedrion.</HI> Fourthly a fal&s;e Prophet; and he who lay with another mans wife. Fiftly, he who defiled the Prie&s;ts daughter; all the&s;e were &s;trangled. And the <HI>Iewes</HI> &s;ay, where&s;oever this puni&s;hment is &s;et down, <HI>let his bloud be upon his owne head,</HI> it is to be under&s;tood of &s;toning; but where the phra&s;e is found, <HI>let him die the death,</HI> and the puni&s;h|ment not &s;et downe in particular, then it is to be under|&s;tood of &s;trangling. But this holdeth not, it is &s;aid <HI>Exod. 21. 12. he that &s;miteth a man that he die &s;hall &s;urely bee put to death:</HI> &s;o it is &s;aid, that the adulterer &s;hall die the death, yet he was not &s;trangled but &s;toned. <HI>Ezek. 16. 40. Ioh.</HI> 8. 45.</P>
<P>This &s;trangling the <HI>Romanes</HI> changed into crucifying,<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>crucifigere <GAP DESC="foreign"> Crux. <GAP DESC="foreign"> Arbor.</HI> <GAP DESC="foreign">.</NOTE> which was called [<HI>zacaph] crucifigere,</HI> and the cro&s;&s;e was called [<HI>zeceph] crux,</HI> and [<HI>gnetz] arbor,</HI> and the <HI>Greekes</HI> called it <GAP DESC="foreign"> <HI>lignum geminum.</HI></P>
<P>La&s;tly drowning, <HI>Mat. 18. 6. It were better that a mil|&s;tone were hanged about his necke, and that he were drowned</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>dimer&s;io in pelagus, &s;ub|mer&s;io.</HI></NOTE> <HI>in the mid&s;t of the Sea;</HI> and the <HI>Greekes</HI> had <GAP DESC="foreign">, they were put in a che&s;t of lead, and &s;unke in the Sea, as <HI>Ca&s;aubon</HI> &s;heweth out of <HI>Athenaeus.</HI></P>
<P>What &s;ort of puni&s;hment is meant <MILESTONE UNIT="Quest."> <HI>Gen. 17. 14. he that</HI><NOTE PLACE="marg"><HI><GAP DESC="foreign"> Exci&s;io.</HI></NOTE> <HI>is not circumci&s;ed, that &s;oule &s;hall bee cut off from his peo|ple?</HI></P>
<P>The <HI>Hebrewes</HI> expound this &s;ort of puni&s;hment di|ver&s;ly, <MILESTONE UNIT="An&s;w.">
<PB N="153" REF="93"> <HI>Kimchi</HI> &s;aith, he &s;hall be puni&s;hed by the Lord, but he addeth, that he is much mi&s;taken who thinketh that the child not being circumci&s;ed is &s;ecluded from the life to come. <HI>Mo&s;es Cotzen&s;is</HI> thinketh, that the&s;e who were not circumci&s;ed the eight day, &s;hould dye without children, alluding to that place <HI>Levit.</HI> 20. 20. But all of them agree in this that the puni&s;hment is in|flicted by the Lord.</P>
<P><HI>Exod. 31. 14. Who&s;oever doth any worke on the Sabbath</HI> <MILESTONE UNIT="Object."> <HI>day he &s;hall be cut off from his people, and bee &s;urely put to death,</HI> by <HI>cutting off</HI> here is meant, cutting off by the Magi&s;trate, why &s;hould it not then be &s;o under&s;tood in that place <HI>Gen.</HI> 17. 14. &s;o <HI>Levit. 20. 6. If any goe after wizards, I will &s;et my face again&s;t him, and cut him off;</HI> by <HI>cutting off</HI> here is meant, to be cut off by the Magi&s;trate, why is it not &s;o then to be under&s;tood in that place of <HI>Gene&s;is</HI> before mentioned?</P>
<P><HI>Maymone</HI> an&s;wereth to the&s;e places, di&s;tingui&s;hing <MILESTONE UNIT="An&s;w."> betwixt the manife&s;t tran&s;gre&s;&s;ion, and the hidden tran&s;|gre&s;&s;ion of the Law, if one did violate the Sabbath with a hie hand, and if there were witne&s;&s;es, and he were ad|moni&s;hed before not to doe &s;o, then he was cut off by the hand of the Magi&s;trate; but if he was not admoni|&s;hed &s;ecretly before, and did tran&s;gre&s;&s;e, then hee was cut off by the hand of the Lord. But wee mu&s;t di&s;tin|gui&s;h betwixt the&s;e phra&s;es <HI>Levit.</HI> 17. 10. and 21. 6. <HI>I</HI><NOTE PLACE="marg">Difference betwixt the&s;e two phra&s;es, <HI>I &s;hall cut off</HI> &amp;c. and <HI>thou &s;halt cut off</HI> &amp;c.</NOTE> <HI>&s;hall cut off that &s;oule,</HI> and <HI>thou &s;halt cut off that &s;oule; Exod. 22. 18. thou &s;halt not &s;uffer a witch to liue,</HI> but when hee &s;ayth, <HI>I will &s;et my &s;elfe again&s;t that &s;oule which eateth blood, and will cut him off from my people,</HI> then it is meant, that by his owne hand immediately hee will cut him off.</P>
<P>But what &s;ort of cutting off by the hand of God is <MILESTONE UNIT="Que&s;t."> meant here?</P>
<P>It is not meant of any bodily puni&s;hment inflicted <MILESTONE UNIT="An&s;w.">
<PB N="154" REF="94"> upon their bodies, or upon their po&s;teritie, as the <HI>Iewes</HI> interpret it, but of excommunication and &s;ecluding them from the Church. So <HI>Calvin, Iunius, Deodati</HI> ex|pound it.</P>
</DIV2>
<DIV2 N="42" TYPE="chapter">
<HEAD>CHAPTER XLII. Why they gaue wine to tho&s;e who were go|ing to be executed.</HEAD>
<EPIGRAPH>
<Q><BIBL>PROV. 31. 6.</BIBL> Giue wine unto tho&s;e that be of an hea|vie heart.</Q>
</EPIGRAPH>
<P>THey u&s;ed to doe three things to them who were condemned. Fir&s;t, they gaue them wine to drinke to comfort them. <HI>Amos 2. 8. They drunke the wine of the condemned in the hou&s;e of their God;</HI> that is, they dranke the mo&s;t excellent wine, for &s;uch wine they gaue to the condemned. Secondly, they u&s;ed to apply <GAP DESC="foreign">, &s;oft wooll, which the Chirurgians apply to wounds to mitigate their paine, becau&s;e their death was a lingering death. Thirdly, they u&s;ed to hold odorife|rous canes or reedes to their no&s;e to refre&s;h their braines.</P>
<P>But &s;ee what mi&s;erable comforters the <HI>Iewes</HI> were to Chri&s;t, <HI>Luke</HI> &s;aith&punc; <GAP DESC="foreign">, <HI>they derided him, Luk.</HI> 23. 35. for in &s;tead of wine, they <HI>gaue him vinegar and gall to drinke,</HI> which was a mo&s;t bitter &s;ort of drinke; and the Lord &s;aith <HI>Ier. 9. 15. I will feed this people even with wormwood, and giue them water of gall to drinke.</HI> And for <GAP DESC="foreign"> they gaue him <GAP DESC="foreign">, hy&s;ope tyed about a reed and dipped in vineger, and they gaue it him not to quench his thir&s;t, but to &s;mell it in deri&s;ion.</P>
<PB N="155" REF="94">
<P><HI>They gaue him wine to drinke mingled with myrrhe, but he received it not, Mark.</HI> 15. 23. Chri&s;t would not drinke this cup mingled with myrrhe (for it intoxicated the braine) that he might be &s;en&s;ible of the paine which he was to &s;uffer for us. It is a great judgement to be beaten and not to feele it, <HI>Prov.</HI> 23. 35. The Lord who went willingly to death, did willingly drinke the cuppe of Gods wrath for us; and therefore he was unwilling to drinke this cuppe, which would haue made him &s;en&s;e|le&s;&s;e of the paine.</P>
<P>They gaue him hy&s;&s;ope in &s;tead of wooll which &s;hould haue mitigated his paine, <HI>the tender mercies of the wicked are cruell. Prov.</HI> 12. 10.</P>
<P>Chri&s;t &s;uffered in all his &s;en&s;es, in his ta&s;t, they gaue him veneger mixed with gall; in his feeling, whereas they &s;hould haue applied &s;oft wooll, and bound up his wounds, &amp; mitigated his paine, they applied but hy&s;ope &s;o in his hearing, he heard their bitter mockes and &s;cof|fing. And as he felt the grievous paine of the cro&s;&s;e in all his &s;en&s;es, &s;o the wicked &s;hall &s;uffer the paines and torments of hell in all their &s;en&s;es.</P>
<P>The conclu&s;ion of this is, &s;in is &s;weet in the beginning, but bitter in the end; <HI>Adam</HI> did eate a&s;weet fruit, but <MILESTONE UNIT="Conclu&s;ion."> here is vineger and gall a bitter potion offered to Chri&s;t for it; <HI>the lippes of a &s;trange woman drop as an hony combe, and her mouth is &s;moother then oyle, but her end is bitter as wormwood, &s;harpe as a two-edged &s;word, Pro.</HI> 5. 3.</P>
<P>They giue him hy&s;ope; hy&s;ope was the la&s;t purgati|on and &s;prinkling when the leper was brought into the Campe againe: and <HI>David</HI> alludeth to this, <HI>P&s;al. 51. wa&s;h mee with hy&s;ope.</HI> So Chri&s;ts death mu&s;t purge us from all our &s;innes, and bring us into the &s;ocietie of the Saints of God, that there we may dwell for ever.</P>
</DIV2>
<DIV2 N="43" TYPE="chapter">
<PB N="156" REF="95">
<HEAD>CHAPTER XLIII. Of their VVarres.</HEAD>
<EPIGRAPH>
<Q><BIBL>DEVT. 20 10.</BIBL> When thou comme&s;t neare to a Citie to fight again&s;t it, then proclaime peace vnto it, &amp;c.</Q>
</EPIGRAPH>
<P>FIr&s;t let us con&s;ider in their warres, the time when they went to battell; &s;econdly, 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 re|moving; fiftly, the conditions of peace offered to the e|nemie; &s;ixtly, what they did before they joyned bat|tell; and la&s;tly, the &s;ong which they had after the vic|torie.</P>
<P>Fir&s;t, what time they entred to be Souldiers? the<NOTE PLACE="marg">The time that thev en|tred to be Souldiers.</NOTE> Levites entred to their Mini&s;tery when they were thir|tie yeares, <HI>Num.</HI> 4. 42. But the Souldiers entred when they were twentie yeares, and they left off when they were fiftie; none went to the warres but they who pay|ed the halfe &s;he kell; the Levites were exempted, be|cau&s;e they &s;erved the Lord in the Tabernacle, they nei|ther payed this halfe &s;hekell, nor yet went to the warres. Women likewi&s;e were exempted, <HI>She that tarrieth at home, divideth the &s;poyle, P&s;al.</HI> 63. 12. So were the weake, &s;icke, and infirme, the yong, and the old under twentie and aboue fiftie; &s;o the captiues, and Idolaters, all the&s;e were exempted, none of them payed the halfe &s;hekell, or went to the warres.</P>
<P>Secondly, when they pitched about the Tabernacle, they pitched their Tents with their faces towards it, <HI>Num.</HI> 2. 2. becau&s;e of the re&s;pect that they carried to it.
<PB N="157" REF="95"> They pitched round about the Tabernacle when they re&s;ted in their Tents; and <HI>David</HI> alludeth to this, <HI>P&s;al. 76. 11. Let all that be about him, bring pre&s;ents unto him that ought to be feared;</HI> there were three Tribes vpon e|very quarter; <HI>Iuda, I&s;&s;achar,</HI> and <HI>Zabulon</HI> upon the Ea&s;t; <HI>Ruben, Simeon,</HI> and <HI>Gad</HI> upon the South; <HI>Ephraim, Ma|na&s;&s;e,</HI> and <HI>Benjamin</HI> upon the We&s;t; <HI>Dan, A&s;her,</HI> and <HI>Nephthali</HI> upon the North, <HI>Num. 23. 10. Who can num|ber the fourth part of I&s;rael?</HI> Here is an allu&s;ion to the Campe as it was divided in foure quarters.</P>
<P>There were three Tribes on every quarter, and a &s;pace betwixt them and the Tabernacle, and <HI>Mo&s;es</HI> and <HI>Aa|ron</HI> and the Prie&s;ts upon the Ea&s;t; the <HI>Coathites</HI> upon the South; the <HI>Ger&s;onites</HI> upon the We&s;t; and the <HI>Merarites</HI> upon the North; the&s;e lay betwixt the Tribes and the Tabernacle to watch the holy place; So betwixt Gods throne and the foure and twentie Elders compa&s;&s;ing it, <HI>were foure living creatures full of eyes, Rev.</HI> 6. 10.</P>
<P>In the fir&s;t place <HI>Iudah</HI> pitched and removed fir&s;t,<NOTE PLACE="marg">The priviled<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e. <HI>Iud<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h.</HI></NOTE> <HI>Iudah</HI> got the fir&s;t place, of him the Kings were to come, he marched fir&s;t, he &s;acrificed fir&s;t, <HI>Numb. 7. 12. Iudah</HI> gaue a Lyon in his Colours. <HI>Themi&s;tocles</HI> &s;aid, it was better to haue a Lyon to be a Captaine to a com|pany of Harts, than to haue a company of Lyons and a<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Catulus leo <GAP DESC="foreign"> Leo <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> v<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">s. <GAP DESC="foreign"> Leo cord t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s.</HI></NOTE> Hart to be their Captaine: The Lyon is fir&s;t [<HI>Gur] Ca|tulus Leonis;</HI> then he is [<HI>Cephir] cum incipit praedari,</HI> when he beginneth to catch the prey, and then he is [<HI>Labhi</HI>] when he groweth old. Fir&s;t, <HI>Iudah</HI> was the Lyons<NOTE PLACE="marg">When <HI>Iudah</HI> was the Lyons whel<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">, h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Ly+on, and the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ierce Lyon.</NOTE> whelpe in <HI>Io&s;huah's</HI> time, <HI>Io&s;h.</HI> 1. when they went out fir&s;t to Conquer the Land; then he was <HI>Cephir</HI> in <HI>Da|vids</HI> time; and thirdly, he was [<HI>Labhi] Cordatus Leo</HI> in <HI>Salomons</HI> time.</P>
<P>And in placing of the&s;e Tribes, ye &s;hall ob&s;erue that alwayes wit<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he feebler Tribes there is a warre-like and a couragious Tribe placed, as with <HI>I&s;&s;achar</HI> and <HI>Za|bulon</HI>
<PB N="158" REF="96"> two feeble Tribes, <HI>Iudah</HI> is placed; <HI>I&s;&s;achar</HI> was<NOTE PLACE="marg">A warrelike Tribe pla|ced with the more fee|ble.</NOTE> dull like the A&s;&s;e, and <HI>loved to co<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tch betweene two bur|dens, Gen.</HI> 49. 14. So <HI>Iudg. 15. 16. Why abode&s;t thou a|mongst the &s;heep-folds, to heare the bleating of the flockes</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Sibilare.</HI></NOTE> (<HI>or delighting to whi&s;tle by the flockes) having no minde to helpe thy brethren in the warres. Zabulon</HI> had no skill in the warres, he dwelt by the Sea-&s;ide, and gaue him&s;elfe onely to &s;hipping, therefore <HI>Iudah</HI> was joyned to helpe the&s;e two weake Tribes; &s;o in that vi&s;ion, <HI>E&s;a. 21. 7. The A&s;&s;e and the Camell are joyned together;</HI> the Camell &s;ignifying the <HI>Medes,</HI> the more generous people, and the A&s;&s;e the <HI>Per&s;ians,</HI> the more dull people.</P>
<P>In the &s;econd companie was <HI>Ruben, Simeon,</HI> and <HI>Gad; Ruben un&s;table as water, Gen.</HI> 49. 4. So <HI>Simeon</HI> a weake <HI>Tribe divided in Iacob and &s;cattered in I&s;rael, Gen.</HI> 49. 7. now to helpe the&s;e they had the warre-like Tribe of <HI>Gad</HI> joyned with them, <HI>Gen. 49. 19. Gad jedud jeguden|nu</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Elegans paranoma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ia.</HI></NOTE> <HI>vehu jagud gnakabh, Gad a troupe &s;hall overcome him, but he &s;hall overcome at the la&s;t:</HI> the men of <HI>Gad,</HI> were <HI>mightie men of warre, and had faces like Lyons, 1 Chron.</HI> 12. 8.</P>
<P>In the third companie were <HI>Ephraim, Mana&s;&s;e,</HI> and <HI>Benjamin,</HI> and <HI>Ephraim</HI> the mo&s;t warrelike of the three, <HI>Ephraim had skill to handle the Bow, P&s;al.</HI> 78. 9. but <HI>Ben|jamin</HI> was [<HI>Ittorjad</HI>] he could &s;ling with both the hands.<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Ambidexter.</HI></NOTE> 1 <HI>Chron.</HI> 12. 2.</P>
<P>In the fourth companie were <HI>Dan, A&s;&s;er,</HI> and <HI>Neph|thali;</HI> and of the&s;e three, <HI>Dan</HI> was the mo&s;t valiant: <HI>Zabulon and Nephthali were a people that jeoparded their liues unto the death, Iudg.</HI> 5. 18. but <HI>Dan</HI> was their Cap|taine, he came in to &s;aue the taile of the hoa&s;t, and he was called the gathering hoa&s;t; and the Lord alludeth to this forme, <HI>E&s;a. 51. 11. I will goe before you and gather you in:</HI> they left none of the weake behinde them, <HI>Num.</HI> 12. 15. and <HI>Miriam</HI> was &s;hut out of the Campe &s;even
<PB N="159" REF="96"> dayes for Lepro&s;ie, and the people journeyed not, till <HI>Miriam</HI> was brought in againe: <HI>David</HI> alludeth to this, <HI>P&s;al. 27. 10. Though my father and my mother &s;hould for|&s;ake me, yet thou wilt gather me up: Amalek cut off the taile of the Ho&s;t,</HI> Deut. 25. 17. the&s;e are called the <HI>hind most of the Ho&s;t, Io&s;h.</HI> 10. 19.</P>
<P>Every one of the&s;e quarters had their Captaine, and<NOTE PLACE="marg">Every one of the Quar|ters had their Captaine</NOTE> he was the wi&s;e&s;t and mo&s;t couragious, for <HI>&s;trength and coun&s;ell are for the warres, Prov. 10. 5. 2 Sam.</HI> 23. 8. the <HI>Tachmonite,</HI> for his wi&s;edome is [<HI>Io&s;hebeang</HI>] he &s;at in the Councell, and for his valour and courage he is called <HI>Hadino</HI> the <HI>Eznite,</HI> that is, who delighted to lift up the &s;peare; young and ra&s;h youths are not fit to be Cap|taines, &s;uch as was <HI>Alexander</HI> the Great, who ran vio|lently<NOTE PLACE="marg"><HI>Quando animali additur geniti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us famini<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">s plu|ralis, tu<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> &s;ignificatur a|nimal illud teuer<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> e&s;&s;e,</HI> Gen. 38. 7.</NOTE> rather thorow the world, than by skill or wi&s;e|dome, therefore <HI>Dan.</HI> 8. 21. he is called <HI>Hircus capra|rum,</HI> that is, <HI>a young Goat.</HI></P>
<P>There were foure memorable things to be ob&s;erved in this Campe; fir&s;t, their order; &s;econdly, their clean|line&s;&s;e, thirdly, <HI>Salus ca&s;trametantium;</HI> and la&s;tly, how the Lord provided meat and cloath for them.</P>
<P>Fir&s;t, the order that was in this Campe; this was <HI>A|cies</HI><NOTE PLACE="marg">The order of this Campe.</NOTE> <HI>ben&egrave; ordinata,</HI> and God who is the God of order and not of confu&s;ion &s;et them in this order. <HI>Balaam</HI> &s;aw this when he &s;aid, <HI>Num. 24. 5. How goodly are thy Tents, O Iacob, and thy Tabernacles O I&s;rael. As the vallies are they &s;pread forth, as Gardens by the River &s;ide, as the trees of Lign-aloes, which the Lord hath planted, and as Cedar trees be&s;ide the waters.</HI></P>
<P>Secondly, <HI>Mundities,</HI> the cleanene&s;&s;e and nea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne&s;&s;e of this Campe, for the Lord commanded them when they were to ea&s;e nature to goe without the Campe, and to take a padle with them, and dig in the ground to cover their excrements. <HI>Deut.</HI> 23. 12.</P>
<PB N="158" REF="97">
<P><GAP DESC="duplicate" EXTENT="1 page">
<PB N="159" REF="97">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="160" REF="98"> Thirdly, <HI>Salus ca&s;trametantium, there was none feeble in their Tribes,</HI> P&s;al. 105. 37. and <HI>pes tuus non fuit fermen|tatus,</HI> thy <HI>foote did not &s;well the&s;e fortie yeares, Deut.</HI> 8. 4.</P>
<P>Fourthly, the Lord provided well for this Campe,<NOTE PLACE="marg">The Lord provided meat and cloths for this Campe.</NOTE> both meat and cloths; meat, <HI>He rained downe Manna from the heavens, and fed them with the bread of Angels,</HI> and for their <HI>clothes they waxed not old, Deut.</HI> 8. 4. And it is mo&s;t probable that their cloaths did grow with them as they grew, &amp; their <HI>&s;hoes waxed not old upon their feete, Deut.</HI> 29. 5. Their &s;hoes did grow with their feet,<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>noninve|ter&acirc;runt.</HI></NOTE> and it &s;eemeth that the childrens clothes were made of the clothes of them who died.</P>
<P>The foure Captaines pitched their Tents at the foure corners of the Campe, <HI>Iudah</HI> pitched in the Northea&s;t corner; <HI>Ruben</HI> in the Southea&s;t; <HI>Ephraim</HI> on the South|we&s;t; and <HI>Dan</HI> on the Northwe&s;t corner. <HI>Num. 2. 2. E|very man of the children of I&s;rael &s;hall pitch by his own &s;tan|dard, with the En&s;igne of their fathers hou&s;e, farre off about the Tabernacle of the Congregation &s;hall they pitch.</HI></P>
<PB N="161" REF="98">
<P><FIGURE>
<FIGDESC>grid containing sixteen panels, each depicting three tents, representing sixteen tribes</FIGDESC>
<HEAD>A figure to &s;hew the En&s;ignes, Motto's, and order of the Tribes pitching about the Tabernacle.</HEAD>
<Q>Returne, O Lord, unto the many thou&s;ands of I&s;rael. <BIBL>Num. 10. 36.</BIBL></Q>
<P>WEST.</P>
<FIGURE>
<FIGDESC>first panel</FIGDESC>
<P>qua&s;i prim<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> Genti <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">auri vu<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">h ritudo <GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">u<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"></P>
<P>Ephraim</P>
</FIGURE>
<FIGURE>
<FIGDESC>second panel</FIGDESC>
<P>Duo fi<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters"> tui &amp;c. mei erunt.</P>
<P>Mana&s;&s;es</P>
</FIGURE>
<FIGURE>
<FIGDESC>third panel</FIGDESC>
<P>Lupus Rapax.</P>
<P>Beniamin</P>
</FIGURE>
<FIGURE>
<FIGDESC>fourth panel</FIGDESC>
<P>fi<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">t co&s;uber in <GAP DESC="illegible" RESP="MURP" EXTENT="1 word">. Ce<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">&s;tes in &s;emita.</P>
<P>Dan</P>
</FIGURE>
<FIGURE>
<FIGDESC>fifth panel</FIGDESC>
<P>Gad A<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">cinotus p<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">&s;iabi<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters"> tar.</P>
<P>Gad</P>
</FIGURE>
<FIGURE>
<FIGDESC>sixth panel</FIGDESC>
<P>ger&s;onitae</P>
</FIGURE>
<FIGURE>
<FIGDESC>seventh panel</FIGDESC>
<P>Meraritae.</P>
</FIGURE>
<FIGURE>
<FIGDESC>eighth panel</FIGDESC>
<P>Non est Deus ui Deus. Je&s;hurun.</P>
<P>A&s;ser</P>
</FIGURE>
<P>SOVTH.</P>
<P>NORTH.</P>
<FIGURE>
<FIGDESC>ninth panel</FIGDESC>
<P>Diuidam eos in Ia<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ob et di&s;perdam eos in i&s;rael</P>
<P>Simeon</P>
</FIGURE>
<FIGURE>
<FIGDESC>tenth panel</FIGDESC>
<P>Coathitae</P>
</FIGURE>
<FIGURE>
<FIGDESC>eleventh panel</FIGDESC>
<P>Mo&s;es Aron et Saserdotes</P>
</FIGURE>
<FIGURE>
<FIGDESC>twelfth panel</FIGDESC>
<P>Dans e&s;oquia pulchritu<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">inis.</P>
<P>N<GAP DESC="illegible" RESP="MURP" EXTENT="7 letters">y.</P>
</FIGURE>
<FIGURE>
<FIGDESC>thirteenth panel</FIGDESC>
<P>E&s;&s;u&s; es Sicut aqua</P>
<P>Ruben</P>
</FIGURE>
<FIGURE>
<FIGDESC>fourteenth panel</FIGDESC>
<P>in littore maris <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ebitabis</P>
<P>Zabu&s;on</P>
</FIGURE>
<FIGURE>
<FIGDESC>fifteenth panel</FIGDESC>
<P>Accumbeus inter Terminos</P>
<P>Issacher</P>
</FIGURE>
<FIGURE>
<FIGDESC>sixteenth panel</FIGDESC>
<P><GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">a<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">u<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">us <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">eonis</P>
<P><GAP DESC="illegible" RESP="MURP" EXTENT="4 letters">th</P>
</FIGURE>
<P>EAST.</P>
<Q>Ri&s;e up, O Lord, and let thine enemies be &s;cattered, <BIBL>Num. 10. 35.</BIBL></Q>
</FIGURE>
<PB N="162" REF="99"> When they aro&s;e to march they &s;pread their Colours, and they &s;aid, <HI>Vexillabimus in nomine Dei no&s;tri, in the</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Ve<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">illis utamur in nomi|ne Dei no&s;tri.</HI></NOTE> <HI>name of our God we will &s;et up our Banners,</HI> P&s;al. 20. 5.</P>
<P>They had their Colours, their En&s;ignes, and their Motto's.</P>
<P>Fir&s;t, their Colours; their Colours were according<NOTE PLACE="marg">Their Colours were an&s;werable to the &s;tones in <HI>Aarons</HI> bre&s;tplate.</NOTE> to the Colours of the &s;tones in the brea&s;tplate of <HI>Aaron: Iudah</HI> gaue a greene Colour like the <HI>Smarag: Ruben</HI> a red Colour like the <HI>Sardius; Ephraim</HI> a golden Colour like the <HI>Chry&s;olite; Dan</HI> gaue partie coloured of white and red like the <HI>Ia&s;per.</HI></P>
<P>Their En&s;ignes were; fir&s;t, <HI>Iudah</HI> gaue a Lyon; <HI>Ru|ben</HI><NOTE PLACE="marg">In their En&s;ignes they had the Emblems of Bea&s;ts.</NOTE> the head of a man, becau&s;e he was the fir&s;t borne, and the head of the familie; <HI>Ephraim</HI> gaue the head of an Oxe, becau&s;e he was the &s;onne of <HI>Io&s;eph,</HI> who was cal|led <HI>Bos Dei, Deut. 33. 17. His glory is like the fir&s;tling of his Bullocke;</HI> and <HI>Dan</HI> gaue an Eagle in his Colours, be|cau&s;e the Eagle is an enemy to Serpents, the Serpent &s;hould not be put in his Colours but the Eagle, an ene|my to the Serpent; <HI>Dan &s;hall judge his people,</HI> Gen. 49. 16. <HI>Dan is a Lyons whelpe, he &s;hall leape from Ba&s;han.</HI> Here he is commended both for his wi&s;edome and his &s;trength, the Serpent doth not expre&s;&s;e the&s;e two well, but the Eagle doth expre&s;&s;e them very fitly.</P>
<P>Thirdly, their Motto, <HI>Iuda's</HI> Motto was this; <HI>Iuda is</HI><NOTE PLACE="marg">Their Motto's in their En&s;i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nes were out of the Te&s;tament of <HI>Iacob,</HI> or of the &s;ong of <HI>Mo&s;es.</HI></NOTE> <HI>a Lyons whelpe,</HI> Gen. 49. 8. <HI>Ruben</HI> had this, <HI>Vn&s;table like water,</HI> Gen. 49. 4. <HI>Ephraims</HI> Motto was, <HI>his glorie is like the fir&s;tling of his Bullocke,</HI> Deut. 33. 16. <HI>Dan</HI> had this Motto, <HI>he &s;hall be a Serpent by the way, an Adder in the path,</HI> and &s;o every one of the Tribes had their Mot|to.</P>
<P>The Lord as their <HI>Generall</HI> dwelt in the mid&s;t of their<NOTE PLACE="marg">The Lord was their Generall.</NOTE> Campe, and his En&s;ignes were the <HI>Cloud</HI> and the <HI>pillar of fire;</HI> the <HI>Cloud</HI> to direct them by day, and the <HI>pillar</HI> by night, then he was the guide of their youth, <HI>Iere.</HI> 3. 4.
<PB N="163" REF="99"> The motto which they gaue him was this, <HI>Mi camocha</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>ba<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lohim Iehova, quis &s;icut tu Iehova inter Deos;</HI> and hence they made the name of the <HI>Macchabees, Mem, Caph, Beth, Iod:</HI> and they were called <HI>Macbei</HI> at the fir&s;t, and after|ward <HI>Macchabaei:</HI> and like unto this was that abbrevia|tion, <HI>Agla, attagnebher legnolam adonai, Tu fortis in aeter|num Domine.</HI></P>
<P>When they marched, they kept not the &s;ame order<NOTE PLACE="marg">Their marching was different from their pit|ching about the Taber|nacle.</NOTE> as when they pitched about the Tabernacle, for when they marched, <HI>Iuda, I&s;&s;achar,</HI> and <HI>Zabulon</HI> went before; and the <HI>Ger&s;onites</HI> and the <HI>Merarites</HI> next them &s;et for|ward, bearing the Tabernacle, <HI>Num.</HI> 10. 17. In the &s;e|cond place came <HI>Ruben, Simeon,</HI> and <HI>Gad,</HI> who lay upon the South; and next them came the <HI>Cohathites</HI> with the Arke, <HI>Num.</HI> 10. 21. After them <HI>Ephraim, Benjamin,</HI> and <HI>Mana&s;&s;e;</HI> and <HI>David</HI> alludeth to this, <HI>P&s;al. 80. 2. Be|fore Ephraim and Benjamin and Mana&s;&s;eh, &s;tirre up thy &s;trength, and come and &s;aue us;</HI> he &s;aith, <HI>before Ephraim,</HI> for when they carried the Arke <HI>Ephraim</HI> came behinde the Arke, and the Arke was before him, and when they re&s;ted, <HI>Ephraim</HI> was upon the We&s;t &s;ide of the Arke, which <HI>Num.</HI> 2. 18. is called [<HI>jammah] the Sea-ward,</HI> be|cau&s;e<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> the Sea lay towards the We&s;t, &s;o that the Arke both when they pitched and when they marched was ever before <HI>Benjamin, Ephraim,</HI> &amp; <HI>Mana&s;&s;eh.</HI> In the la&s;t place came <HI>Dan, A&s;&s;er,</HI> and <HI>Nephthali; Dan</HI> was in the Reareward of all their Camps throughout their Ho&s;ts, <HI>Num.</HI> 10. 25.</P>
<P>When they marched <HI>A&s;cendebant Chamu&s;&s;him, Exod.</HI><NOTE PLACE="marg">The manner of their Marching. <GAP DESC="foreign"></NOTE> 13. 18. <HI>Aquila &amp; Symmachus, <GAP DESC="foreign">, qui quintam co&s;tam habebant cinctam,</HI> becau&s;e they carried their &s;word at the fift rib, but <HI>Theodo&s;ion</HI> tran&s;lateth it <GAP DESC="foreign">, they went fiue in rankes, when they marched they were &s;aid to be <HI>Accincti, Gen. 49. 19. Num. 32. 17. 1 King.</HI> 10. 11. And <HI>Salomon</HI> alludeth to this <HI>Prov.</HI> 30.
<PB N="164" REF="100"> 31. &s;peaking of the hor&s;e girt in his loines, a warlike bea&s;t, fit for the battell, and contrary to this is <HI>di&s;cinctus</HI> when they lay a&s;ide their armour.</P>
<P>Thirdly, they made a Proclamation in the Campe,<NOTE PLACE="marg">In their marching they made a Proclamation for foure &s;orts of peo|ple.</NOTE> that he who had built a new hou&s;e, and had not dedica|red it, &s;hould goe backe: Secondly, if he had planted a Vineyard, and had not made it common, he &s;hould goe backe: thirdly, if he had betrothed a wife, and had not lien with her, he &s;hould goe backe: and fourthly, they cryed that all tho&s;e who were fearfull and faint hearted &s;hould returne.</P>
<P>He who built a new hou&s;e, and had not dedicated it,<NOTE PLACE="marg">What new hou&s;e was meant in this Procla|mation.</NOTE> he &s;hould goe backe, which they expounded thus, if he had built a new hou&s;e, either for his dwelling, or for his Cattell, or his Corne, then he was to goe backe to it, but if he had built a new hou&s;e for plea&s;ure, and let it and taken hyre for it, then he was not to goe backe.</P>
<P>Secondly, if he had planted a Vineyard and had not made it common, then he was to goe backe; where there is an Allu&s;ion to that forme &s;et downe in the Law, that the fir&s;t three years after that a man had planted a Vine|yard, he might not eat of the fruits thereof, then the fourth yeare they were the Lords, and in the fift yeare they were made common, and then turned to the plan|ters owne u&s;e, and it was all one whether he planted the Vineyard, bought the Vineyard, or had gotten it by inheritance or by gift.</P>
<P>Thirdly, if he had betrothed a wife, and had not lien with her, whether &s;hee had beene a maide or a widow, he was to returne home: and this Immunitie from the warres la&s;ted for a whole yeare to tho&s;e who were new married; but they &s;ay, if the high Prie&s;t had married a widow he was not exempted, &s;o if an inferiour Prie&s;t had married a repudiate woman, or a common <HI>I&s;raelite</HI> if he had married a ba&s;tard, then he was not exempted.</P>
<PB N="165" REF="100">
<P>Fourthly, all tho&s;e who were fearfull and faint-hear|ted, <HI>Qui mollis e&s;t corde, Hebraic&egrave;,</HI> he &s;hould returne, <HI>lest he make his brethrens heart faint al&s;o, Deut.</HI> 20. So all tho&s;e who were guiltie of any crime were &s;ent away,<NOTE PLACE="marg">All that were knowne for notorious &s;inners, were di&s;charged from the warres.</NOTE> for &s;inne alwayes makes a trembling and a faint heart, but the mi&s;ery is now that the mo&s;t lewd take them|&s;elues to this calling, <HI>P&s;al. 68. 30. Rebuke the company of the &s;pearemen, Hebraic&egrave;, rebuke the bea&s;ts of the reedes;</HI> the Lord accounteth tho&s;e profane Souldiers for all their &s;peares but like bea&s;ts among&s;t the reeds, there are few like unto the <HI>Centurion,</HI> or <HI>Cornelius,</HI> who haue good Souldiers.</P>
<P><HI>Gideon</HI> made a Proclamation, <HI>Iudg. 6. Who&s;oever is</HI><NOTE PLACE="marg"><HI>Gideons</HI> Proclamation.</NOTE> <HI>fearefull, let him returne, and &s;o there remained but ten thou&s;and;</HI> and he tryed his Souldiers againe, and all that bowed downe to drinke he &s;ent them away, &amp; he tooke with him onely tho&s;e who lapped like dogges, which were but three hundred.</P>
<P>Whether made he choi&s;e of the&s;e as the mo&s;t coward|ly, <MILESTONE UNIT="Que&s;t."> or the mo&s;t couragious?</P>
<P>It is commonly holden that they were the mo&s;t cou|ragious <MILESTONE UNIT="An&s;w."> who lapped like dogges, and lay not downe to glut them&s;elues; but if we will looke to the Lords in|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ention here, we &s;hall &s;ee that the mo&s;t feeble were kept here, and not the mo&s;t couragious, for the Lord would not haue <HI>I&s;rael</HI> to bragge here, and to &s;ay, <HI>Mine owne hand hath &s;aved me&punc; Iudg.</HI> 7. 2. The Lord would onely <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aue the whole pray&s;e of the Victory. Now whether made it more for the prai&s;e of God, when he overcame with a few c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">wards, than if he had overcome with a number of valiant Souldiers: were not they mo&s;t co|wardly, who dur&s;t not lie downe to take lea&s;ure to drinke? But ran and lapped as the dogs doe about <HI>Ni|lus;</HI> the Lord made choi&s;e of the mo&s;t fearefull and co|wardly for his glorie; But <HI>Marcus Cra&s;&s;us</HI> among&s;t the
<PB N="166" REF="101"> <HI>Romans,</HI> cau&s;ed to let bloud of the cowards, &amp; he giues this to be the rea&s;on, that that bloud which they would not &s;hed in defence of their Countrey, &s;hould now be &s;hed to their di&s;grace and &s;hame.</P>
<P>They had two &s;orts of warres; the fir&s;t were <HI>bella</HI><NOTE PLACE="marg">There are two &s;orts of warres.</NOTE> <HI>&s;pontanea,</HI> and the &s;econd was <HI>bella praecepti,</HI> new marri|ed men and tho&s;e who planted a vineyard were exemp|ted from the fir&s;t warre, but not from the &s;econd warre which was again&s;t the <HI>Canaanits,</HI> the Bridegroome was not exempted from this neither.</P>
<P>Fourthly, before they joyned battle with the enemy to de&s;troy them or to &s;acke their Citie, they offered conditions of peace to the enemies that were not to be de&s;troyed, if they &s;ought peace of them; we haue one example, in the <HI>Cherethites,</HI> that were <HI>Davids</HI> guard; they were called <HI>Curetae</HI> by <HI>Virgil, Curetum allabimur oras:</HI> So they were called <HI>Creten&s;es,</HI> the&s;e came of the <HI>Phenicians</HI> or <HI>Philistins; Creta</HI> was a <HI>Colonie</HI> belonging to them, &s;ee <HI>Act. 27. 12. Phenice</HI> which is a haven of <HI>Creet. Deut.</HI> 20. 10. And the conditions were three e&s;pe|cially. Fir&s;t, that they &s;hould receiue the &s;even precepts of <HI>Noah:</HI> Secondly, that they &s;hould be tributaries to them; And thirdly, that they &s;hould bee &s;ervants to them.</P>
<P>The <HI>Moabites</HI> and <HI>Ammonites</HI> were &s;till excepted <MILESTONE UNIT="Object."> <HI>Deut.</HI> 3. 3. but <HI>Deut. 2. 9. di&s;tre&s;&s;e not the Moabites nei|ther contend with them in battle,</HI> how then &s;hall wee re|concile the&s;e two places, when hee bids them not to &s;eeke the peace of the <HI>Ammonite.</HI></P>
<P>The reconciliation is this, thou &s;halt not &s;eeke the <MILESTONE UNIT="An&s;w."> peace of the <HI>Moabite</HI> or <HI>Ammonite,</HI> but if they &s;eeke it of thee, then thou &s;halt not di&s;tre&s;&s;e them, nor contend with them in battell.</P>
<P>If they would not receiue the peace offered, then<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Let him fl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e that wil<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> fl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e.</HI></NOTE> they cryed, <HI>dedat &s;e qui vult, fugiat qui vult, pugnet qui vult.</HI></P>
<PB N="167" REF="101">
<P>Before they joyned battell they comforted the Soul|diers<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>he that will haue peace, let him haue peace.</HI> <GAP DESC="foreign"> <HI>He that will make warre let him make warre.</HI></NOTE> after this manner, <HI>tru&s;t in him who is the Saviour of I&s;rael in affliction, Ier.</HI> 14. 8. this day thou fighte&s;t, <HI>pro confe&s;sione vnitatis divinae, qu&ograve;d deus unus est,</HI> that thy God is one, therefore, <HI>thou maye&s;t carrie thy life in thy hand &s;ecurely, Iob.</HI> 13. 4. and thinke neither upon thy wife nor thy children, but put the care of them out of thy heart. And the Apo&s;tle allud<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">th to this, 2 <HI>Tim.</HI> 2. 4.<NOTE PLACE="marg">Lam. 5. 9 <HI>in animae no&s;trae ferimus panem, id e&s;t, in perien<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> animae.</HI> &s;o P&s;al. 119 <HI>animae mea in maenu mea.</HI></NOTE> <HI>that he who goeth to the warres, entangleth not him&s;elfe with the cares of this world.</HI> And they exhorted them to ca&s;t the care of their hou&s;es, wiues, children, and fami|lie upon the Lord, who will provide for them: 1 <HI>Sam. 25. 28. 29. The Lord will provide a &s;ure hou&s;e for my Lord the King, becau&s;e he fights the battles of the Lord, and his &s;oule &s;hall be bound up in the bundle of life.</HI></P>
<P>When they marched neerer their enemie, they rai|&s;ed<NOTE PLACE="marg">What they did when they were at the &s;hocke of the battell.</NOTE> the du&s;t with their feete which was the neere&s;t &s;igne of warre: and Chri&s;t alludeth to this forme <HI>Mat. 10. When you come into a hou&s;e offer your peace, and if they re|fu&s;e it, &s;hake off the dust of your feete, and let your peace re|turne to your &s;elfe:</HI> when the enemies were overcome, they fell downe at the Conquerours feete, and &s;eemed <HI>to licke the du&s;t under his feete, P&s;al.</HI> 18.</P>
<P>And &s;o they u&s;ed to ca&s;t a fire-brand within the e|nemies land, and the Prophet <HI>Obadiah</HI> alludeth to this, <HI>ver&s;. 18. there &s;hall not one be left aliue in the hou&s;e of E|&s;au,</HI> the <HI>Seventie</HI> tran&s;late it <GAP DESC="foreign">, that &s;hall carrie a fire-brand. Such were tho&s;e <HI>faeciales</HI> among&s;t the <HI>Ro|manes,</HI> who threw a &s;peare into the enemies land in de|fiance of the enemie.</P>
<P>After the victory they divided the &s;poile, and then they &s;ung <GAP DESC="foreign">, or <HI>carmen triumphale.</HI></P>
<P>It was their manner after the victory to &s;ing a &s;ong of<NOTE PLACE="marg">When the &s;ong of try|umph was &s;ung.</NOTE> prai&s;e, as <HI>Mo&s;es</HI> and <HI>Miriam</HI> did, <HI>Exod.</HI> 15. &s;o <HI>Barak</HI> and <HI>Deborah, Iudg.</HI> 5. &s;o <HI>David</HI> after he had conquered all
<PB N="168" REF="102"> his enemies &s;ang the <HI>eighteenth P&s;alme,</HI> &s;o <HI>Revelation</HI> 19. when all the enemies of the Church &s;hall bee &s;ub|dued, <HI>they &s;hall &s;ing a &s;ong of prai&s;e to the Lambe who &s;it|teth upon the throne.</HI></P>
<P>The women e&s;pecially did &s;ing this &s;ong, and there|fore<NOTE PLACE="marg">The women did &s;ing the for<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> of victorie.</NOTE> <HI>P&s;al.</HI> 68. 11. it is &s;aid, <HI>great were the company, [ham|mebha&s;&s;heroth,] of tho&s;e that publi&s;hed it,</HI> in the faemi|nine gender, of the women that publi&s;hed it.</P>
<P>In this &s;ong of victory the King is commended, that <HI>he a&s;cended on high, and led captivitie captiue, and received gifts or ran&s;omes from the captiues, Ver&s;.</HI> 18. And the A|po&s;tle applieth this to Chri&s;ts victory over all his ene|mies, <HI>he a&s;cended on high, and gaue gifts to men, Ephe.</HI> 4. 8. And in this &s;ong of victory, they &s;ung this <HI>Carmen ama|baeum,</HI> a &s;ong by intercour&s;e, <HI>I will bring againe from Ba|&s;an, I will bring my people againe from the depths of the Sea, Ver&s;.</HI> 22. They remembered the&s;e two deliveran|ces in all their &s;ongs of thanke&s;giving for deliverance: fir&s;t, how the Lord delivered them out of the red Sea; and &s;econdly, that deliverance from <HI>Og</HI> King of <HI>Ba&s;han</HI> when he came again&s;t them.</P>
<P>That &s;ong of <HI>Deborah, Iudg.</HI> 5. fir&s;t, containeth a prai&s;e<NOTE PLACE="marg">The &s;ubject of <HI>Debo|rabs</HI> &s;ong.</NOTE> to God, who gaue the victory. Secondly, it maketh mention of the in&s;truments which he u&s;ed in this victo|ry, as the &s;tarres. Thirdly, it condemneth tho&s;e who would not come, as <HI>Mero&s;h:</HI> and fourthly, it commen|deth tho&s;e who came willingly. And la&s;tly, a prayer again&s;t the enemies of the Church, <HI>Ver&s;.</HI> 28.</P>
</DIV2>
<DIV2 N="44" TYPE="chapter">
<PB N="169" REF="102">
<HEAD>CHAPTER XLIIII. Of their Burials.</HEAD>
<EPIGRAPH>
<Q><BIBL>GEN. 49. 29.</BIBL> And he charged them and &s;aid unto them, I am to be gathered to my people, burie me with my Fathers.</Q>
</EPIGRAPH>
<P>IN their burials, fir&s;t, we are to con&s;ider the place<NOTE PLACE="marg">The circum&s;tances that were u&s;ed in Buriall.</NOTE> where they buried them; &s;econdly, the ceremonies which they u&s;ed at their Burials; thirdly, the forme of their Tombes; fourthly, the great charges that they were at in their burials; and la&s;tly, how they comforted the living after the dead were buried.</P>
<P>Fir&s;t, the place where they buried them, it was com|monly<NOTE PLACE="marg">The place where they u&s;ed to bury.</NOTE> without the Citie; In <HI>Ieru&s;alem</HI> they were buri|ed without the Citie neare the brooke <HI>Kedron, Mat. 27. 53. And many aro&s;e, and came out of the graues, and went into the holy Citie, and appeared there:</HI> &s;o the widowes &s;onne of <HI>Naim</HI> was buried without the Citie, <HI>Luk.</HI> 7. 12. &s;o the po&s;&s;e&s;&s;ed men walked among&s;t the graues in &s;o|litarie places, <HI>Mark.</HI> 4. 37. And Chri&s;t was buried in a Garden without the Citie.</P>
<P>They buried all of one familie together, 1 <HI>Sam.</HI> 3. 1.<NOTE PLACE="marg">With whom they were buried.</NOTE> <HI>they buried the bones of Saul and Ionathan in the buriall of their Fathers:</HI> &s;o <HI>Gen.</HI> 33. 2. therefore they were &s;aid to be gathered to their fathers; and <HI>David</HI> alludeth to this forme when he &s;aith, <HI>gather me not with the wicked. P&s;al.</HI> 30. For all the bodies of the faithfull were laid toge|ther, &s;o are their &s;oules gathered together, &amp; this is cal|led, <HI>the bundle of life, 1 Sam.</HI> 25. The <HI>Greeks</HI> called tho&s;e who were not buried with their Fathers, <GAP DESC="foreign">, out|buried.</P>
<PB N="170" REF="103">
<P>They buried the man and the wife together, as <HI>Abra|ham</HI> and <HI>Sara</HI> in the field of <HI>Ephron, Gen.</HI> 25. &s;o <HI>Iacob</HI> and<NOTE PLACE="marg">Th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">full were bu|ri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">ther.</NOTE> <HI>Leah, I&s;aac</HI> and <HI>Rebecca,</HI> &s;o <HI>Tobias</HI> and his wife were bu|ried together, <HI>Tob.</HI> 4. 4. And hereby they &s;ignified the con&s;tancie and loue which &s;hould be betwixt the man and the wife, and that they died in the &s;ame faith, there|fore the Orthodoxe Church when they died they would not be buried be&s;ides Heretickes; <HI>Sophronius</HI> &s;aid, <HI>Noli me tangere haeretice neque vivum neque mor|tuum.</HI></P>
<P>They buried &s;trangers in a part by them&s;elues, <HI>Act.</HI> 1.<NOTE PLACE="marg">The &s;trangers conver|ted, de&s;ired <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o be buri|ed with the faithfull.</NOTE> 18. this place they called it <HI>Kebher galaja, &s;epulchrum exterorum:</HI> when the &s;trangers were converted to the faith, they de&s;ired to be buried with the faithfull; as <HI>Ruth</HI> &s;aid to <HI>Naomi, where thou die&s;t there will I die and be buried, Ruth</HI> 1. 17.</P>
<P>Secondly, they u&s;ed many Ceremonies in their bu|riall,<NOTE PLACE="marg">The Ceremonies in buriall.</NOTE> fir&s;t, they <HI>fa&s;ted, 1 Sam. 31. 13. 2 Sam. 1. 12. and they mourned and wept and fa&s;ted while even;</HI> &s;o 2 <HI>Sam. 3. 34. David</HI> fa&s;ted for <HI>Abner till the Sunne was &s;et.</HI></P>
<P>Secondly, they <HI>wept,</HI> as for <HI>Aar<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n</HI> thirtie dayes, <HI>Num.</HI> 20. 29. &s;o for <HI>Mo&s;es, Deut.</HI> 34. 8. &s;o for <HI>Saul</HI> and <HI>Iona|than, 2 Sam</HI> 1. 12. &s;o for <HI>Io&s;ia</HI> did all <HI>I&s;rael</HI> mourne, 2 <HI>Chron. 35. 24. Families lamented, the men by them&s;elues and the women by them&s;elues,</HI> Zach. 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 12. &s;o <HI>Luk. 23. and the women followed after weeping.</HI> They mourned and la|mented chiefly for their Kings, <HI>Iere. 34. 5. and they will lament thee, &s;aying ah Lord;</HI> they lamented for their King as the widow doth for her husband, for the King is the husband of the Common-wealth, and when &s;hee wan|teth him &s;he is a widow, <HI>Lament.</HI> 1.</P>
<P>Such was the lamentation which <HI>David</HI> made for <HI>Saul</HI> and <HI>Ionathan, 2 Sam.</HI> 1. 18. it is called there the la|mentation<NOTE PLACE="marg">How the&s;e words are to be under&s;tood, <HI>he taught them the u&s;e of the Bow.</HI></NOTE> of the <HI>Bow,</HI> he commanded to <HI>teach the chil|dren of I&s;rael the Bow,</HI> it is commonly tran&s;lated, he
<PB N="171" REF="103"> taught them the u&s;e of the bow, or to &s;hoot with the bow, but this is impertinently ca&s;t in, in the mid&s;t of <HI>Davids</HI> lamentations, that he taught them the u&s;e of the <HI>bow,</HI> but it &s;hould be this way tran&s;lated, he taught them this lamentation, intituled <HI>the Bow,</HI> for it was the man|ner in old times to giue &s;undry titles to the&s;e lamentati|ons, as, <HI>Fi&s;tula, Scutum, Ovum, Ala, Securis;</HI> &s;o <HI>P&s;al.</HI> 45.<NOTE PLACE="marg">Eu&s;tatius lib. 4.</NOTE> <HI>to the chiefe Mu&s;itian upon Shonannim,</HI> as yee would &s;ay upon <HI>the lillies,</HI> the &s;ong of the marriage is intituled <HI>the lillie.</HI> Chri&s;t is, <HI>the lillie of the valleyes,</HI> and his Church is as <HI>the lillie among thornes,</HI> therefore this marriage-<HI>P&s;alme</HI> is intituled <HI>the lillie;</HI> &s;o the title of this lamenta|tion was <HI>Arcus,</HI> the <HI>Seventie</HI> tran&s;lated it well <HI>David e|didit threnum hunc,</HI> &amp; it is &s;ubjoyned that he made this lamentation, that he might teach it the children of <HI>I&s;ra|el;</HI> and <HI>Io&s;ephus</HI> addeth, that the <HI>Iewes</HI> did diligently learne the&s;e Lamentations even unto his time, the re&s;t of this Lamentation is &s;et downe <HI>in the Booke of the ju&s;t, ver&s;.</HI> 18. and to tran&s;late it he taught them to &s;hoot with the bow, were not pertinent, for they had skill in the u&s;e of the bow alreadie, 1 <HI>Par.</HI> 12. and it was not for vn|skilfulne&s;&s;e in the u&s;e of the <HI>Bow</HI> that the <HI>Phili&s;tims</HI> o|vercame them. When <HI>Io&s;ias</HI> was killed in the battaile, <HI>Ieremie</HI> made his Lamentations or <GAP DESC="foreign"> for him. When<NOTE PLACE="marg">Alexander ab Alexandro lib. 3. Genialium.</NOTE> they buried their dead they had Min&s;trels, <HI>Mat.</HI> 9. 23. who &s;ang the prai&s;es of the dead, this the <HI>Greekes</HI> called <GAP DESC="foreign">, and when the corps were to be carried out, they cryed <HI>Conclamatum est;</HI> and they hyred <HI>Praeficas, mour|ning women. Iere.</HI> 9. 17. and when the&s;e women did &s;ing the dolefull &s;ong, &s;he that was the chiefe mourner &s;ung over <HI>carmen</HI> <GAP DESC="foreign"> at every re&s;t; the like wee &s;ee in <HI>P&s;al. 136. for his mercie endureth for ever:</HI> &s;o <HI>Iere.</HI> 9. 18. the chiefe mourner repeated the&s;e words in the Lamen|tation, <HI>that our eyes may run downe with teares, and our eye|lids g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;h out with waters:</HI> &s;o <HI>Ezek. 26. 7. how art thou de|&s;troyed
<PB N="172" REF="104"> that wa&s;t inhabited of Sea-faring men.</HI></P>
<P>They lamented not for their wicked Kings when they died; <HI>Herod</HI> fearing that he &s;hould not haue this honour done to him when he died, commanded when he was a|bout to giue up the Gho&s;t, that a number of his wi&s;e&s;t Coun&s;ellours &s;hould be gathered together, and that his<NOTE PLACE="marg"><HI>Io&s;ephus:</HI> The &s;tratageme that <HI>Herod</HI> u&s;ed that men might lament for his death.</NOTE> Guard &s;hould inviron him about, and put them all to the &s;word, that there might be a lamentatio~ at his death, which they were purpo&s;ed to haue done, unle&s;&s;e that <HI>Salome</HI> the &s;i&s;ter of <HI>Herod</HI> had prevented it, and di&s;co|vered to them the plot, and then they kept a fea&s;t of joy in remembrance of that deliverance, as they did at <HI>Ha|mans</HI> death.</P>
<P>Thirdly, they u&s;ed to wa&s;h the bodies of the dead, this was called <GAP DESC="foreign">, and &s;o they wa&s;hed the body of <HI>Dorcas</HI> and laid i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> in an upper chamber, there was al&s;o <GAP DESC="foreign">, <HI>Ecclus</HI> 31. 25 that<NOTE PLACE="marg"><LIST>
<HEAD><GAP DESC="foreign"></HEAD>
<ITEM><GAP DESC="foreign"></ITEM>
<ITEM><GAP DESC="foreign"></ITEM>
<ITEM><GAP DESC="foreign"></ITEM>
</LIST></NOTE> is, a wa&s;hing of them&s;elues for touching of the dead; and the third was <GAP DESC="foreign">, baptized for the dead, that is, counted as dead men, 1 <HI>Cor.</HI> 15. 29. for when they were baptized they went downe into the water, and were baptized all over the body.</P>
<P>They embalmed the bodies <GAP DESC="foreign"> &amp; <GAP DESC="foreign"> differ.<NOTE PLACE="marg">They embalmed the dead.</NOTE> <GAP DESC="foreign"> is to prepare all tho&s;e things which &s;erue for the embalming of the body, and this was called a bury|ing among the <HI>Iewes,</HI> they u&s;ed much this emb<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lming of the bodies before they buried them, but now becau&s;e the doctrine of the Re&s;urrection is &s;o cleare, this cere|mony of embalming &s;hould not be u&s;ed.</P>
<P>When they embalmed the bodies of their Kings,<NOTE PLACE="marg">They bu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ned &s;weet O. dours for them.</NOTE> they burnt &s;weet odours for them, as for <HI>A&s;a</HI> and for <HI>Zedekiah, Iere. 34. 5. Thou &s;halt die in peace, and with the burnings of thy fathers the former Kings, &s;o &s;hall they burne Odours for thee:</HI> Although <HI>Zedekiahs</HI> eyes were pulled out of his head, and carried captiue to <HI>Babylon;</HI> yet he
<PB N="173" REF="104"> is &s;aid to die in peace, becau&s;e he had all the&s;e &s;olemni|ties performed to him in his funerals. Tho&s;e of <HI>Iabe&s;h Gilead</HI> tooke the bodies of <HI>Saul</HI> &amp; his &s;onnes and burnt them, and buried their bones under a tree, 1 <HI>Sam.</HI> 31. 13. To burne their bodies here is not meant, that they burnt them to a&s;hes, and then buried their bones, but they burnt odours upon their bodies untill they were buried; for the&s;e &s;peeches are all one, <HI>comburent te,</HI> as<NOTE PLACE="marg">How the&s;e phra&s;es are to be under&s;tood, <HI>Com|burent te &amp; comburent tibi.</HI></NOTE> the L<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tines &s;ay, <HI>comburent tibi,</HI> as the Hebrewes &s;ay, <GAP DESC="foreign">, as the <HI>Greekes</HI> &s;ay, <HI>et aromatizare,</HI> as the E|vangeli&s;ts &s;ay, for every one of the&s;e phra&s;es &s;ignifie the great pompe which was u&s;ed at their burials. And where it is &s;aid, <HI>they buried their bones,</HI> it is to be under|&s;tood by the figure <HI>Synecdoche,</HI> their bodies, 2 <HI>Sam. 1. Are we not all of his bone:</HI> &s;o <HI>Gen. 2. She is fle&s;h of my fle&s;h, and bone of my bone,</HI> and this la&s;t part here is but an ex|planation of the fir&s;t. <HI>Iechonias</HI> wanted this honorable buriall, and therefore is &s;aid, <HI>to be buried with the buriall of an A&s;&s;e, Iere.</HI> 22. which was, <HI>in&s;epulta &s;epultura.</HI></P>
<P>The heathen burnt the bodies to a&s;hes before they<NOTE PLACE="marg">The Heathen burned them to a&s;hes.</NOTE> buried them, becau&s;e that they thought, that the fire purged the bodie, but the greate&s;t abu&s;e of all in bur|ning of the dead, was when the King of <HI>Moab</HI> tooke the King of <HI>Ammons</HI> &s;onne, and burnt him to Lyme, and then, (as the <HI>Iewes</HI> &s;ay) with that <HI>incru&s;t&acirc;runt muros,</HI> they plai&s;terd their wals.</P>
<P>By this we may under&s;tand why the Scripture brin|geth in <HI>Og</HI> the King of <HI>Ba&s;hans</HI> b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d, &s;aying, <HI>is it not in Rabbath of Ammon unto this day? Deut.</HI> 3. 11. this was not his &s;leeping bed, but his funerall bed, for when they were dead, they laid them upon a rich bed, and burnt odours over them, untill their friends carri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d them to the graue, and then they came home and burnt the bed and things belonging unto it. Now the rea&s;on why this bed of <HI>Og</HI> burnt not, was becau&s;e it was made of yron,
<PB N="174" REF="105"> &s;o &s;ay <HI>Rabbi I&s;aac Abrabaneel,</HI> and <HI>Arrias Montanus.</HI></P>
<P>They had funerall fea&s;ts called <GAP DESC="foreign">, therefore<NOTE PLACE="marg">Of the fea&s;ts at their Burials.</NOTE> <HI>Ezek.</HI> 24. 17. when his wife died he was forbidden to eat of that bread, <HI>eat not the bread of men; Eno&s;him,</HI> that is, the bread of <HI>mourning men;</HI> the&s;e fea&s;ts they called afterwards, <HI>feralia &amp; &s;ilicernia,</HI> and they u&s;ed to &s;et the meat upon the graues of the dead, <HI>Iob. 4. 17. poure out thy bread upon the buriall of the ju&s;t:</HI> &s;o <HI>Eccle&s;. 30. 18 as me&s;|&s;es of meat &s;et upon the graue.</HI></P>
<P>The third thing to be con&s;idered in their burials, is the forme of their Tombes, the Kings were buried in &s;tately Tombes together in the Citie of <HI>David,</HI> and tho&s;e Kings who were not buried there, were thought to be ba&s;ely buried, if they were not buried in the buri|all of <HI>David,</HI> or in the buriall of the Kings in Mount <HI>Sion.</HI></P>
<P>The nobler &s;ort &s;ome of them had Caues hewed out<NOTE PLACE="marg">Their burials were hewed out of a rocke.</NOTE> of a rocke, which had &s;everall burials within them, and Chri&s;t was buried in &s;uch a buriall, <HI>E&s;a. 53. 9. He made his graue with the wicked, and with the rich, [Bamathau] in</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Excel&s;a eiu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> <HI>excel&s;is,</HI> that is, although he was crucified with the wic|ked, yet he was buried in the Tombe of <HI>Io&s;eph,</HI> not in a ba&s;e buriall but an honourable buriall, which was <HI>Io|&s;ephs</HI> owne buriall, who was an honorable man.</P>
<P>The Prophets were u&s;ually buried in &s;tately Tombes,<NOTE PLACE="marg">The Prophets were al|&s;o buried in &s;tately bu|rials.</NOTE> <HI>Iere. 26. 23. And Iehojakim &s;ent for Vrias the Prophet out of Egypt, and cau&s;ed to &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ay him with the &s;word, and cast his dead bodie in the graues of the common people:</HI> the Prophets were not u&s;ually buried in the burials of the common people; &s;o <HI>Mat. 23. 29. Woe be to you, becau&s;e yee build the Tombes of the Prophets, and garni&s;h the &s;epulchres of the righteous.</HI></P>
<P>For the common people they were but laid in the ground, without any Tombe, <HI>Luk. 11. 4. Yee are like graues which appeare not, and the men that walke over them are not aware of them.</HI></P>
<PB N="175" REF="105">
<P>They had &s;ome markes of di&s;tinction to di&s;cerne the Tombes of the better &s;ort; example we haue of this in <HI>Io&s;hua</HI> 24. 30. it is &s;aid there, that <HI>they buried him in Tim|nath-herah,</HI> but <HI>Iudg. 2. 9. they buried him in Timnath|heres; Heres</HI> is called the Citie of the Sunne, and they<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Sol.</HI></NOTE> changed the name of the Towne, becau&s;e <HI>Io&s;hua</HI> was bu|ried there, who&s;e &s;epulchre had the picture of the Sun drawne upon it, as the <HI>Iewes</HI> write, and the &s;epulchre of <HI>Eli&s;ha</HI> was knowne by it &s;elfe in the fields, 2 <HI>King.</HI> 13. 21.</P>
<P>Fourthly, they were at great charges in burying of their dead, it was &s;o great that many times their friends refu&s;ed to bury them, therefore <HI>Gamaliel</HI> who was a man of power and credit among&s;t them, re&s;trained this. <HI>Nicodemus</HI> &s;ent for an hu~dreth pound weight of <HI>Myrrhe</HI> and <HI>Aloes,</HI> to embalme Chri&s;t, <HI>Ioh.</HI> 19. 39. and Chri&s;t alloweth the fact of <HI>Marie, Mat.</HI> 26. 10. when &s;he pou|red the boxe of precious oyntment upon his head, <HI>Why trouble ye the woman, for &s;he hath wrought a good worke up|on me:</HI> and <HI>Gamaliel</HI> ordained that none &s;hould be wrap|ped in &s;ilke, but all in linnen, and no gold put upon them. So among&s;t the <HI>Romans</HI> they were glad to dimi|ni&s;h<NOTE PLACE="marg">Cic<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rolib. 2. de ll.</NOTE> the&s;e charges, <HI>tria &s;i velit recinia &amp; vincula purpu|rea, &amp; decem tibicines plus ne adhibeto.</HI></P>
<P>La&s;tly, after the buriall was ended they u&s;ed to com|fort<NOTE PLACE="marg">They comforted the living after the dead were buried.</NOTE> the living after this manner; fir&s;t, <HI>&s;it con&s;olatio tua in Caelis;</HI> &s;econdly, <HI>quis audet d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o dicere, quid &s;eci&s;ti?</HI> thirdly, they repeated the&s;e words of <HI>E&s;ay. chap. 25. 8. he will &s;wallow up death in victorie, and wipe away all teares from their faces;</HI> and <HI>P&s;al. 72. 16 they &s;hall flouri&s;h and &s;pring againe as the gra&s;&s;e on the earth:</HI> they b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">leeved the re&s;urrection of the bodie, therefore they called the Church-yard [<HI>Beth chaijm,] domus viventium,</HI> and as<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Domus viventium.</HI></NOTE> our &s;oules lodge but a while in the bodie as in a taber|nacle, 2 <HI>Cor.</HI> 5. 1. &s;o our bodies lodge but a while in the
<PB N="176" REF="106"> graue as in a tabernacle, <HI>Act.</HI> 2. 26. <GAP DESC="foreign">, my fle&s;h<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> re&s;teth in hope as in a tabernacle, and then they cryed, <HI>Zacor<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ki gnapher anachnu, remember that we are but dust,</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Dominus pen&s;et jacturam tuam.</HI></NOTE> and they conclude with this of <HI>Iob 1. the Lord hath gi|ven &amp; the Lord hath taken, ble&s;&s;ed be the name of the Lord.</HI> When their little children died, they u&s;ed not many &s;peeches of con&s;olation, but onely &s;aid, <HI>the Lord recom|pence thy lo&s;&s;e; Iob</HI> hath a notable &s;aying, <HI>I came naked out of my mothers wombe, and I &s;hall goe naked thither a|gaine;</HI> How &s;hall I goe thither againe? it is not taken for the &s;ame place, but for the &s;ame condition; hence it is that the inferior parts of the earth are called both the mothers wombe and the graue, <HI>P&s;al. 139. 15. I was curiou&s;ly wrought in the lower parts of the earth;</HI> that is, in my mothers wombe, <HI>Ephe&s;.</HI> 4. 9. Chri&s;t is &s;aid to de&s;|cend into the lower parts of the earth, that is, into his mothers wombe, and &s;ee the affinitie betwixt the belly and the graue, Chri&s;t joyneth them together, <HI>Mat. 12. As Ionas was three dayes and three nights in the belly of the Whale, &s;o &s;hall the &s;onne of man be in the heart of the earth:</HI> and <HI>Salomon, Prov.</HI> 30. joyneth them together, <HI>there are three things that are not &s;atisfied, the graue, and the barren wombe, &amp;c.</HI></P>
<P>The conclu&s;ion of this is, let us remember, <HI>Iob</HI> 30. <MILESTONE UNIT="Conclu&s;ion."> 23. that the graue is, <HI>domus con&s;titutionis omni vivo,</HI> that is, the hou&s;e in which we are all appointed to meet, and it is <HI>domus &s;aeculi,</HI> the hou&s;e of our age in which we dwell a long time, therefore we &s;hould often thinke of it, and not put the evill day farre from us, and make a covenant with death.</P>
</DIV2>
</DIV1>
<DIV1 TYPE="part">
<PB N="177" REF="106">
<HEAD>Of the IEVVES Oeconomicks.</HEAD>
<DIV2 TYPE="section">
<HEAD>Of the time of their Repast.</HEAD>
<P>_THey had but two times of their Repa&s;t, Dinner and Supper, they had no break|fa&s;t; <HI>Peter</HI> had eaten nothing <HI>at the &s;ixt houre, Act.</HI> 10. 10. and <HI>Act. 2. 15. tho&s;e are not drunke as yee &s;uppo&s;e, &s;eeing it is but the third houre of the day.</HI></P>
<P>But it may &s;eeme, that they u&s;ed to breake their fa&s;t <MILESTONE UNIT="Object."> in the morning; for <HI>Iob.</HI> 21. 4. it is &s;aid, that <HI>when the morning was come, Ie&s;us &s;tood on the &s;hoare and &s;aid, chil|dren haue yee any meat?</HI></P>
<P>The rea&s;on of this was, becau&s;e they had fi&s;hed all <MILESTONE UNIT="An&s;w."> the night, and being wearie they refre&s;hed them&s;elues in the morning; but we reade not that they u&s;ed ordi|narily to breake their fa&s;t in the morning. <HI>Eccle&s;. 10. 16. Woe to thee O land, when thy Princes eate in the morning:</HI> they did not eat in the morning, becau&s;e it was the fit|te&s;t time for judging and deciding Controver&s;ies; and therefore the Whores of old were called <HI>Nonariae,</HI> be|cau&s;e<NOTE PLACE="marg">Per&s;ius Satyr. 1.</NOTE> they came not out to commit their vill any till af|ter the ninth houre, when men had ended their bu&s;i|ne&s;&s;es; and the Lord biddeth them <HI>execute judgement in the morning, Iere.</HI> 21. 12.</P>
<P>The time of Dinner was the time when they refre|&s;hed them&s;elues fir&s;t. <HI>Ioh. 21. 12. Ie&s;us &s;aid unto them,
<PB N="178" REF="107"> come and dine:</HI> &s;o <HI>Luk. 11. 37. And as he &s;pake a certaine Phari&s;ie be&s;ought him to dine with him:</HI> and the &s;econd re|fre&s;hment was at the time of Supper; this was called <GAP DESC="foreign">; they &s;pent a longer time at Supper than at Din|ner, and therefore afterward they put <GAP DESC="foreign"> for <GAP DESC="foreign">,<NOTE PLACE="marg">All Banquets called Suppers &s;ometimes.</NOTE> Dinner, and they called all Banquets, Suppers, in what time &s;oever of the day they were, although they were not in the Evening, and <GAP DESC="foreign"> <HI>&amp; <GAP DESC="foreign">, permutantur,</HI> the one is put for the other, as that which <HI>Matthew</HI> calleth a <HI>Dinner,</HI> cap. 22. 4. <HI>Luke</HI> calleth a <HI>Supper,</HI> 14. 16.</P>
<P>The <HI>Greekes</HI> had <GAP DESC="foreign">, <HI>prandium;</HI> &s;econdly, they<NOTE PLACE="marg">The <HI>Greekes</HI> &s;ed more &s;umptuou&s;ly.</NOTE> had <GAP DESC="foreign">, a refre&s;hment betwixt Dinner and Supper, which is called <HI>Merenda,</HI> a beaver or afternoons drinke; and they called this <HI>Caenae</HI> <GAP DESC="foreign">; thirdly, they had their Supper, and then they had Banquets after Supper; and this the <HI>Greekes</HI> called <GAP DESC="foreign">, <HI>Latin&egrave; come&s;&s;a|tio,</HI> <GAP DESC="foreign">, to keepe a Banquet with whores; and <HI>Paul</HI> alludeth to this word, <HI>Rom. 13. 13. Let us walke</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Deus Moabita|rum.</HI></NOTE> <HI>hone&s;tly as in the day. <GAP DESC="foreign">, not in rioting and drun|kenne&s;&s;e, not in chambering and wantonne&s;&s;e.</HI> And becau&s;e the <HI>Iewes</HI> u&s;ed to travaile &s;o farre before the heat of the day, therefore they called this &s;pace which they travai|led <HI>diaetam terrae, Gen.</HI> 35. 16. This &s;heweth their mode|rate dyet.</P>
<P>They were &s;paring at Dinner, and they fed more free|ly at Supper; the Lord gaue them bread in the mor|ning, and but Quailes at night, <HI>Exod.</HI> 16. 12.</P>
<P>They went to Supper at the ninth houre, after the E|vening<NOTE PLACE="marg">They mea&s;ured the houres by their &s;ha|dow.</NOTE> Sacrifice, and before the &s;etting of the Sunne they ended it; this was called <HI>He&s;peri&s;mus;</HI> the ancient <HI>Greekes</HI> called this <GAP DESC="foreign">, that is, the time when a mans &s;hadow was ten foot in length, for they mea&s;u|red the houres by their &s;hadow, when the &s;hadow was of &s;uch a length, then it was &s;uch an houre; when their &s;hadow was &s;ix foot long, then they u&s;ed to wa&s;h them|&s;elues,
<PB N="179" REF="107"> and when it was ten foote long, then they went to Supper.</P>
<P>The meat upon which they fed at Dinner and Supper was called [<HI>Sagnadah</HI>] their &s;u&s;tentation, and [<HI>Tereph</HI>]<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Fulcrum. a <GAP DESC="foreign"> Fulcire. <GAP DESC="foreign"> E&s;c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="foreign"> rapere.</HI></NOTE> <HI>victus</HI> their foode, which commeth from the roote <HI>Ta|raph,</HI> to take by rapine, or hunt for the prey; becau&s;e of old they hunted for their meat, <HI>Gen. 27. 3. Take thy wea|pons, thy Quiver, and thy Bow, and goe out to the field, and take [hunt] me &s;ome Veni&s;on.</HI></P>
<P>Things &s;et before them upon the Table were <HI>E&s;culen|ta,</HI><NOTE PLACE="marg">What things were &s;et upon the Table.</NOTE> <HI>poculenta, &amp; condimenta,</HI> the fir&s;t for meat, the &s;econd for drinke, and the third for &s;auce to reli&s;h their meat; Meat and drinke the Scriptures oftentimes expre&s;&s;e by bread and water, 2 <HI>King. 6. 22. &s;et bread and water be|fore them, that they may eat and drinke:</HI> then it is added in the next ver&s;e, <HI>he prepared great provi&s;ion for them.</HI></P>
<P>Their bread was of Wheat, Barley, Lentils, &amp; Beanes,<NOTE PLACE="marg">Of their bread.</NOTE> Wheat was the mo&s;t excellent bread, <HI>Deut. 32. 14. I fed thee with fat of the kidnies of Wheate;</HI> this bread when it was not fermented, was called the <HI>poores bread, Deut.</HI> 16 3. becau&s;e the poore had not lea&s;ure to ferment it.</P>
<P>The &s;econd &s;ort of bread was of Barley, which was<NOTE PLACE="marg">Barley a ba&s;e bread.</NOTE> aba&s;er &s;ort of bread, u&s;ed onely in time of &s;carcitie, <HI>Revel.</HI> 6. 6. And for the ba&s;ene&s;&s;e of it <HI>Gideon</HI> is com|pared to a <HI>Barley Cake, Iudg.</HI> 7. 13. tho&s;e were called by the <HI>Greekes</HI> <GAP DESC="foreign">, eaters of Barley; this Barley-bread is a bread which nouri&s;heth little, therefore it was a great ble&s;&s;ing of Chri&s;t, when he fed fiue thou&s;and with fiue barley loaues, <HI>Ioh.</HI> 6. 9.</P>
<P>They had a more ba&s;er &s;ort of bread made of Len<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ils, Millet, and Fitches. <HI>Ezek. 4. 9. Daniel</HI> and his compa|nions eat of the Lentils, <HI>Dan.</HI> 1. 12. And the rea&s;on &s;ee|meth to be this why they eat Lentils and refu&s;ed the<NOTE PLACE="marg">Why <HI>Daniel</HI> eat Len|tiles.</NOTE> Kings meat, becau&s;e they u&s;ed not the&s;e Lentils in their Sacrifices to their Idols. The <HI>Romans</HI> of old tooke their
<PB N="180" REF="108"> name from tho&s;e, and they were called <HI>Le<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ticuli &amp; Fa|bij.</HI></P>
<P>They u&s;ed al&s;o to eat herbes, <HI>Prov. 15. 17. Better is a dinner of herbes where loue is, than a &s;talled Oxe and hatred therewith:</HI> and <HI>Rom. 14. 2. another who is weake eateth herbes:</HI> and the rea&s;on why they would eat herbes &s;eemeth to be this, becau&s;e men before the Flood eat herbes onely.</P>
<P>Their other meats were called <HI>Op&s;onia,</HI> and their cour|&s;e&s;t &s;ort of meat was Locu&s;ts and wilde honey, <HI>Mat.</HI> 3. 4. there were &s;undry &s;orts of Locu&s;ts, of which, foure &s;orts were cleane, <HI>Levit.</HI> 11. the re&s;t they might not eat of them.</P>
<P>Their drinke was water, <HI>Sicera</HI> a compo&s;ed &s;trong<NOTE PLACE="marg">Of their drinke.</NOTE> drinke, and wine mixed, or <GAP DESC="foreign"> not mixed; if they mixed it with water, then they were &s;aid <GAP DESC="foreign">, and when it was mixed with &s;pices, it was called [<HI>Mim&s;ach</HI>]<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>vinum mixtum a <GAP DESC="foreign"> mi&s;cuit.</HI></NOTE> <HI>Libamen, mu&s;tum.</HI></P>
<P>Their <HI>Condimenta,</HI> the &s;auces which made their meats to reli&s;h, were Salt and Vineger onely. <HI>Ruth 2. 14. Dip thy mor&s;ell in the Vineger.</HI></P>
<P>By this which hath beene &s;aid, we may perceiue what<NOTE PLACE="marg">The &s;pare dyet of <HI>Gods</HI> people.</NOTE> was the &s;ober dyet of the people of God in old times, they u&s;ed but a &s;pare dyet; this was called by the La|tines, <HI>Men&s;a nece&s;&s;aria, &amp; Seneca hanc men&s;am produxit ad aquam &amp; panem.</HI></P>
<P>There are three &s;orts of dyets &s;et downe in the Scrip|ture;<NOTE PLACE="marg">Three &s;orts of dyet.</NOTE> <HI>Iohn</HI> Bapti&s;ts dyet, Chri&s;ts dyet, and the Epicures dyet: <HI>Iohn</HI> the Bapti&s;t <HI>came neither eating nor drinking, Mat.</HI> 11. 18. That is, he eat wilde honey, and the cour&s;e&s;t things; Our Lord dranke Wine, but yet very mode|rately: the Epicures dyet is, <HI>Let us eat, let us drinke, for to morrow we &s;hall die, 1 Cor. 15. 32. Iohn</HI> the Bapti&s;ts dyet and Chri&s;ts dyet are not the two extreames, but they are both vertues, the two extreames are the Epicures
<PB N="181" REF="108"> dyet, <HI>Let us eat, let us drinke;</HI> and the dyet of the &s;cru|pulous man who eateth onely herbes, <HI>Rom.</HI> 14. 2. the Epicure taketh God to be an indulgent father to him, in giving him the creatures to eat of them at his plea|&s;ure; and the other taketh God to be a niggard, who granteth not the liberall u&s;e of the creatures to his chil|dren.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Of the manner how they &s;at at Table.</HEAD>
<P>AT the fir&s;t in the daies of the Patriarches they &s;at &s;treight up as we doe now, and afterwards they &s;at in beds; and &s;ome hold that they learned this cu&s;tome from the <HI>Per&s;ians,</HI> but this cu&s;tome was more ancient than the <HI>Per&s;ians,</HI> for it was in the dayes of <HI>Samuel, 1 Sam. 9. 22. And he brought them into the Par|lor, and made them &s;it in the chiefe&s;t place. Ezek. 23. 41. 2 Sam.</HI> 4. 5.</P>
<P>Sometimes they had <HI>triclinia,</HI> when three &s;at in a bed, or <HI>biclinia,</HI> when two &s;at in a bed, and they had <GAP DESC="foreign">, when they did <HI>Luxuriare.</HI></P>
<P>Chri&s;t and his Di&s;ciples when they eat the Sacra|ment, they &s;at in beds, therefore when the Church of <HI>Corinth</HI> received the Sacrament together, we mu&s;t not thinke that they &s;at in beds as Chri&s;t and his Apo&s;tles did, for then they &s;hould haue had too many beds, which had beene exce&s;&s;iue, and contrary to the more mode&s;t cu&s;tome of the <HI>Greekes.</HI></P>
<P>This kinde of &s;itting was halfe &s;itting and halfe lea|ning, which the Evangeli&s;t calleth <GAP DESC="foreign">, yet becau&s;e it was u&s;uall Table-ge&s;ture, they call it &s;itting. <HI>Ezek.</HI> 23. 41. and the Hebrewes call their Chambers <HI>Me&s;ubboth,</HI> and their &s;itters <HI>Me&s;ubhim.</HI></P>
<PB N="182" REF="109">
<P>If three &s;at in a bed, then the mid&s;t was the chiefe&s;t place, and he that lay in his bo&s;ome <HI>erat &s;ecundus a pri|mo,</HI> he was in the &s;econd place, and he that &s;at next un|to him, was in the third place; he that was be&s;t belo|ved leaned in the bo&s;ome of the Ma&s;ter of the fea&s;t;<NOTE PLACE="marg">To leane in the bo|&s;ome a token of loue.</NOTE> from this cu&s;tome is that &s;peech borrowed, to be in <HI>A|brahams</HI> bo&s;ome, to &s;ignifie that familiaritie and &s;ocie|tie, which the Saints of God &s;hall haue with the Father of the faithfull in the Heaven, and al&s;o to &s;ignifie the u|nitie of e&s;&s;ence in the Father and the Sonne, he is &s;aid to <HI>come out of the bo&s;ome of the Father,</HI> Ioh. 1. 18.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Of their Fea&s;ts.</HEAD>
<P>OF their &s;undry &s;orts of fea&s;ts, of tho&s;e who were invited to their fea&s;ts, of the number of tho&s;e who &s;at at their fea&s;ts, the end wherefore they made fea&s;ts, and more particularly, of their exce&s;&s;e and pompe in their fea&s;ting compared with the <HI>Greekes.</HI></P>
<P>Fir&s;t, they had fea&s;ts before their marriages, in their<NOTE PLACE="marg">They had fea&s;ts at their marriage.</NOTE> marriages, and after their marriages; before their mar|riage, and the&s;e fea&s;ts were called <HI>Kedu&s;him, &s;pon&s;alia;</HI> and the <HI>Greekes</HI> called them <GAP DESC="foreign"> and <GAP DESC="foreign">. Secondly, they had a fea&s;t at the day of their marriage, <HI>Gen. 29. 22. And Laban gathered together all the men of the place and made a fea&s;t;</HI> and <HI>Ioh.</HI> 2. Chri&s;t was pre&s;ent at a marriage fea&s;t in <HI>Cana</HI> of <HI>Galile:</HI> and Chri&s;t allu|deth to this forme, <HI>Luk. 14. 8. When thou art bidden to a wedding,</HI> that is, to the fea&s;t at the wedding; &s;o <HI>Rev.</HI> 19. 9. And &s;o they had a fea&s;t after the marriage; and the <HI>Greekes</HI> called the&s;e <GAP DESC="foreign">, and the gifts which were brought to the bride after &s;he was married were called <GAP DESC="foreign">, becau&s;e the vaile was taken off her face then, and the&s;e things which were offered to her after &s;he was unvailed, were called <GAP DESC="foreign">.</P>
<PB N="183" REF="109">
<P>Secondly, the <HI>Iewes</HI> had fea&s;ts at the weaning of their<NOTE PLACE="marg">Fea&s;ts at the weaning of their children.</NOTE> children, and not at the day of their birth, <HI>Gen.</HI> 21. 8. but the Heathen had fea&s;ts at the day of their birth, as <HI>Pharaoh, Gen.</HI> 40. 20. and <HI>Herod, Mat.</HI> 14. 16. and this was called <GAP DESC="foreign">.</P>
<P>Thirdly, they had fea&s;ts at the day of their death,<NOTE PLACE="marg">Fea&s;ts at their death and buriall.</NOTE> <HI>Iere. 16. 7. Neither &s;hall men teare them&s;elues for them in mourning, to comfort them for the dead, neither &s;hall men giue them the cup of con&s;olation to drinke for their father, or for their mother; thou &s;halt not al&s;o goe into the hou&s;e of fea&s;ting, to &s;it with them to eat and to drinke:</HI> the <HI>Greekes</HI> called th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e <GAP DESC="foreign">, and <GAP DESC="foreign"> was <HI>Epulum &s;e|pulchrale:</HI> &amp; afterwards this fea&s;ting degenerated much, for they u&s;ed to &s;et meat upon the graues of the dead; and <HI>Syracides</HI> alludeth to the&s;e <HI>delicates poured upon a mouth &s;hut up, are as me&s;&s;es of meat &s;et upon a graue, Ecclus</HI> 30. 18. So afterwards in the primitiue Church they had <HI>Caenam novendinalem</HI> for the &s;oules departed, they fea&s;ted the poore for the &s;pace of nine dayes, and they prayed, that the &s;oules might haue a refre&s;hment in that time; and this was di&s;charged in the Councell of <HI>Car|thage.</HI></P>
<P>So they had a fea&s;t when they made a Covenant, as<NOTE PLACE="marg">Fea&s;ts at their Cove|nants.</NOTE> <HI>Iacob and Laban, Gen.</HI> 31. 54. &s;o <HI>Io&s;hua</HI> and the <HI>Gibeonites, Io&s;h.</HI> 9. 14. And the <HI>Greekes</HI> called the&s;e fea&s;ts <GAP DESC="foreign">, from <GAP DESC="foreign"> <HI>libo.</HI> The <HI>Scythians</HI> in their Covenants and fea&s;ts did drinke others bloud, the&s;e the <HI>Greekes</HI> called <GAP DESC="foreign">, <HI>&s;anguinipotas,</HI> drinkers of bloud.</P>
<P>So they made fea&s;ts when they departed from others<NOTE PLACE="marg"><GAP DESC="foreign">, <HI>&s;acrificia ante expeditionem.</HI></NOTE> at their farewell, <HI>Gen.</HI> 31. 27. and the&s;e the <HI>Greekes</HI> cal|led <GAP DESC="foreign">.</P>
<P>So they made fea&s;ts at the returning of their friends to welcome them home, as the father of the forlorne &s;onne killed the fed Calfe when his &s;onne came home; and the&s;e fea&s;ts the <HI>Greekes</HI> called <GAP DESC="foreign">; &s;o <HI>Io&s;eph</HI>
<PB N="184" REF="110"> made a fea&s;t when his brethren returned to him, <HI>Gen.</HI> 49. 16.</P>
<P>Tho&s;e who were invited to their fea&s;ts were called<NOTE PLACE="marg">Who were invited and who not?</NOTE> <GAP DESC="foreign">, and they who were not invited were called <GAP DESC="foreign"> <HI>ad&s;cititij,</HI> and they were called <GAP DESC="foreign">, <HI>umbrae, et mu&s;|cae advolantes,</HI> and <GAP DESC="foreign"> <HI>qui lingua &s;ua &s;e nutriunt;</HI> and they were &s;aid <GAP DESC="foreign">, a metaphor borrowed from the dogges who fanne with their tailes when men feede them.</P>
<P>The number which they invited were not many; in<NOTE PLACE="marg">The number at their fea&s;t.</NOTE> that fea&s;t of <HI>Iobs</HI> children were his &s;even &s;onnes and three daughters; and Chri&s;t and his twelue Di&s;ciples, and therefore that is fal&s;e, <HI>&s;eptem convivium, &amp; novem convitium:</HI> the <HI>Greekes</HI> &s;aid, <HI>incipere debet a Gratiarum numero, &amp; progredi ad Mu&s;arum,</HI> that is, they would haue no fewer than three at a fea&s;t, and no more than nine.</P>
<P>The per&s;ons invited &s;hould be the poore e&s;pecially; <HI>when thou make&s;t a fea&s;t, bid not the rich but the poore,</HI> that<NOTE PLACE="marg">What per&s;ons were to be invited.</NOTE> is, the poore rather than the rich, men &s;hould not in|vite to be invited againe. <HI>Luk.</HI> 6. 12. men &s;hould not in|vite <GAP DESC="foreign"> or <GAP DESC="foreign">, <HI>who&s;e God is their bellie. Heliogabalus</HI> invited to his fea&s;t, eight black, eight blind, eight lame, eight hoar&s;e; he made no choi&s;e of his gue&s;ts, but he made a mocke of it.</P>
<P>The end wherefore they made fea&s;ts, was the glorie<NOTE PLACE="marg">The end of their fea&s;ts.</NOTE> of God, 1 <HI>Cor. 10. 31. Whether therefore yee eat or drinke, or what&s;oever yee doe, doe all to the glorie of God: A&s;&s;huerus</HI> fea&s;t was onely to &s;hew his magnificence and pride, but <HI>E&s;thers</HI> fea&s;t was for the glorie of God, and for the &s;afetie of the Church.</P>
<P>The &s;econd end of their fea&s;ts, was to expre&s;&s;e their<NOTE PLACE="marg">Breaking of bread a to|ken of loue.</NOTE> heartie loue and friend&s;hip, for to eat and drinke toge|ther, was the greate&s;t token of loue and friend&s;hip, 2 <HI>Sam. 12. 3. He had an Ewe-lambe &amp;c. which did eat of
<PB N="185" REF="110"> his owne meat, and dranke of his owne cup, &amp; lay in his owne bo&s;ome:</HI> &s;o <HI>P&s;al. 41. 9. Yea mine owne familiar friend in whom I tru&s;ted, which did eat of my bread:</HI> and &s;o the com|munion in the life to come is expre&s;&s;ed by eating of bread, <HI>Luk. 14. 15. Ble&s;&s;ed is he that &s;hall eat bread in the Kingdome of God:</HI> and <HI>Obadiah</HI> 7. the&s;e three are joyned together, <HI>viri faederis, pacis, &amp; panis,</HI> that is, that makes a Covenant together, that hath peace, and that eat to|gether; but <HI>Ab&s;olon</HI> killed <HI>Amnon</HI> at the fea&s;t; &s;o <HI>Geda|liah</HI> was killed by <HI>I&s;mael</HI> at the fea&s;t, <HI>Iere.</HI> 40. and <HI>Iohn</HI> the Bapti&s;t by <HI>Herod, Mat.</HI> 14.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Of the place where the <HI>Romans</HI> u&s;ed to make their Fea&s;t.</HEAD>
<P>TH<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> place where the <HI>Romans</HI> &s;at at their meat was called <HI>Caenaculum,</HI> and where they lay it was cal|led <HI>Cubiculum,</HI> and by the <HI>Greekes Triclinium.</HI></P>
<P>The ancients at the fir&s;t &s;at in the Kitchin, or a place<NOTE PLACE="marg">The place where they fea&s;ted.</NOTE> neere to the Kitchin, where they did dine or &s;uppe, and this was called <HI>Atrium,</HI> from the blacknes of the &s;moke, and the Courts afterward kept this name, &amp; they were called <HI>Atria,</HI> then they changed from this place and re|moved to an upper chamber, and there they u&s;ed to dine and &s;uppe, the <HI>Iewes</HI> following the <HI>Roman</HI> cu&s;tome who had &s;ubdued them, &s;at al&s;o in an upper chamber; Chri&s;t and his Di&s;ciples eat the Pa&s;&s;eover in an upper chamber, according to the cu&s;tome of the <HI>Romans;</HI> the&s;e Chambers were called <HI>Conclavia,</HI> clo&s;ets, or &s;ecret places; and Chri&s;t &s;aith, <HI>when thou praye&s;t enter into thy Clo&s;et, Mat.</HI> 6. 6.</P>
<P>The beds which they had were called <HI>Di&s;cubitorij Lecti,</HI> or <HI>Toralia,</HI> and they were covered with herbes
<PB N="186" REF="111"> &amp; &s;traw before they found out Quilts or &s;owed Cove|rings<NOTE PLACE="marg">How the beds on which they eat were called.</NOTE> called <HI>&s;tragula,</HI> and the <HI>Greekes</HI> called them <GAP DESC="foreign"> <HI>&amp;</HI> <GAP DESC="foreign">, and they differed from the &s;lee|ping beds called <GAP DESC="foreign">, a bed wherein one &s;lept, and &s;ometimes they had three and &s;ometimes foure of tho&s;e beds in a Chamber.</P>
<P>For tho&s;e three beds, the Ancients made one long bed<NOTE PLACE="marg">The forme of their bed<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> called <GAP DESC="foreign">, after the forme of the <HI>Greeke</HI> Letter <GAP DESC="foreign">, that it might almo&s;t compa&s;&s;e about the round Table, which they called <HI>Semirotundum &s;ugge&s;tum,</HI> an halfe round Table, like the <HI>Greeke</HI> <GAP DESC="foreign">, and it was thus pain|ted <GAP DESC="foreign"></P>
<Q>Martial. Accipe lunata &s;criptum te&s;tudine &s;igma. Octo capit, veniat, qui&s;quis amicus erit.</Q>
<P>And the round Table joyned with it, was called <HI>Anti|&s;igma,</HI> becau&s;e it made a &s;emicircle upon the other part, it was <HI>&s;emirotundus &s;ugge&s;tus,</HI> and joyning with the bed, it made the full circle; this great bed &s;ometimes contai|ned &s;even;<NOTE PLACE="marg">Martial: De Stibadio. Lib. 14.</NOTE></P>
<Q>Septem &s;igma capit, &s;ex &s;umus, adde lupum.</Q>
<P>Chri&s;t and his Di&s;ciples &s;at not in <HI>Stabidio,</HI> but in &s;eve|rall beds, in <HI>biclinijs,</HI> or <HI>triclinijs.</HI></P>
<P>He who made tho&s;e beds was called <HI>Lecti&s;terniator,</HI> &amp; he who kept the chamber cleane after the beds were made, was called <HI>Media&s;tinus,</HI> the charge of tho&s;e was<NOTE PLACE="marg">The decking of their beds and chambers.</NOTE> to hang the Chamber with Tape&s;try and Curtaines; and Chri&s;t meaneth of &s;uch a Chamber when he &s;aith, <HI>he will &s;hew you a large upper roome, furni&s;hed and prepared, there make readie for us, Mark.</HI> 14. 15.</P>
<P>The Tables which they had, either &s;tood upon one foot, and they were called <GAP DESC="foreign">, or upon two, and they were called <HI>bipedes,</HI> or upon three, and they were called <HI>tripodes.</HI></P>
<PB N="187" REF="111">
<P>At the fir&s;t, their Tables were not covered with linnen,<NOTE PLACE="marg">How their Tables were covered.</NOTE> but after Supper they tooke a Bru&s;h or Sponge &amp; &s;wept the Table.</P>
<Q>Martial: Haec tibi &s;orte datur tergendis &s;pongla men&s;is.</Q>
<P>Afterwards they u&s;ed to cover their Tables <HI>Gau&s;apo villo&s;o,</HI> with a cloath made of rough Cotton, and after|ward with linnen, and they had Napkins with which they wiped their hands called <GAP DESC="foreign">.</P>
<P>They had <HI>men&s;am urnariam</HI> a Table upon which their<NOTE PLACE="marg">Of their Tables.</NOTE> ve&s;&s;els &s;tood; by <HI>Varro</HI> called <HI>Cylibantum</HI> <GAP DESC="foreign">, becau&s;e it kept the Cups, and it was called <HI>Gartibulum</HI> or <HI>Gertibulum, a gerendis va&s;ibus;</HI> this <HI>men&s;a urnaria</HI> &s;tood but in the Kitchin, but the other &s;tood in <HI>triclinijs,</HI> in their upper chambers.</P>
<P>When the Chamber and the Table were thus pre|pared,<NOTE PLACE="marg">Of their wa&s;hing be|fore meat.</NOTE> the gue&s;ts were wa&s;hed in baths, and then they were anointed; the &s;ervants who anointed them were called <HI>Vnctores</HI> or <GAP DESC="foreign">, &amp; the place where they were anointed was called <GAP DESC="foreign">, they wa&s;hed their feete, and the ve&s;&s;ell in which they wa&s;hed their feete was cal|led <HI>Pelluvium,</HI> &amp; that in which they wa&s;hed their hands was called <HI>Malluvium;</HI> when they wa&s;hed before the dinner, it was called <GAP DESC="foreign">, and after dinner <GAP DESC="foreign">.</P>
<P>They were curious in anointing of their bodies; for<NOTE PLACE="marg">Of their anointing.</NOTE> every part of the bodie they had a &s;everall ointment; they anointed the feete with <HI>Egyptian</HI> ointment, the cheekes and the brea&s;t with the <HI>Phaenician,</HI> but the armes with the <HI>Si&s;ymbrian,</HI> the necke and the cheekes with the ointment made of the herbe <HI>Serpillum.</HI></P>
<P>Chiefly they anointed their head and their feete with <HI>Nardus,</HI> and this by <HI>Marke, cap.</HI> 14. 3. is called <GAP DESC="foreign">, upright <HI>Nard,</HI> and the box in which it was kept, was called <HI>Alaba&s;tris,</HI> a box cut out of a precious &s;tone in <HI>Egypt.</HI></P>
<PB N="188" REF="112">
<P>When they &s;at at the&s;e co&s;tly Tables, they had great banquets and fea&s;ts; this was called <HI>Caena dubia, caena opipara, caena ebria,</HI> by <HI>Plautus, caena triumphalis,</HI> by <HI>Pli|nius, caena dap&s;ilis;</HI> Oppo&s;it to the&s;e was <HI>caena pura, caena &s;ine &s;anguine, &amp; caena terre&s;tris,</HI> in which they eat onely herbes.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Of their manner of drinking.</HEAD>
<P>THey mea&s;ured their drinke by a cup called <HI>Cya|thus,</HI> and &s;ome were &s;aid <HI>potare &s;extantes, qua|drantes, trientes;</HI> He that dranke <HI>Sextans</HI> was of a weake bodie; he that dranke <HI>Deuux</HI> was a drunkard, he that dranke <HI>triens</HI> was one of the middle &s;ort; they u&s;ed to drinke <HI>harmonic&egrave;,</HI> there were three &s;orts of mix|tures like three harmonies in mu&s;icke, the fir&s;t was <GAP DESC="foreign">, three parts of water and two of wine; &s;econdly, <GAP DESC="foreign">, when they mixed three of water and one of wine; thirdly, <GAP DESC="foreign">, when one part of wine, and two of water were mixed.</P>
<P>They dranke &s;ometimes nine cups for the nine <HI>Mu&s;es,</HI> and three for the three fatall &s;i&s;ters.</P>
<Q>Au&s;onius, Ter bibe, vel toties ternos, &s;ic my&s;tica lex e&s;t. Vel tria potandi, vel ter tria multiplicandi.</Q>
<P>And &s;ometimes they dranke as many cups as there were letters in their friends name, to whom they dranke.</P>
<Q>Martial. Nevia &s;ex Cyathis, &s;eptem Iu&s;tina bibatur.</Q>
<P>And &s;ometimes among&s;t the <HI>Romans,</HI> they dranke as many cups as they wi&s;hed years to him for whom they dranke, and they u&s;ed to coole their wine in &s;now wa|ter; &s;o they had a ve&s;&s;ell in <HI>quo <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">olebant aquam colare,</HI> in which they u&s;ed to &s;traine the water.</P>
<Q><PB N="189" REF="112">Martial. Attenuare nives n&ocirc;runt, &amp; Lintea no&s;tra, Frigidior caelo non &s;alit unda tua.</Q>
<P>They had a Ma&s;ter of the fea&s;t, called <HI>Pater di&s;cubitus,</HI> and by <HI>Tacitus, Rex convivij,</HI> and the <HI>Greekes</HI> called him <GAP DESC="foreign">; &amp; <GAP DESC="foreign">, who a&s;&s;igned to every man his place where he &s;hould &s;it, and <GAP DESC="foreign">, who ta&s;ted the wine before others dranke.</P>
<P>When they were at Supper, they had all &s;ort of mu|&s;icke and perfumes, and when they departed the Ma&s;ter of the fea&s;t gaue them <GAP DESC="foreign">, gifts; &s;o our Lord in his great and la&s;t fea&s;t, had his perfumes, his prayers &s;weet|ning the prayers of the Saints, they had their hymne, and he had <GAP DESC="foreign">, he gaue them his fle&s;h and his bloud.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Of their Apparell.</HEAD>
<P>THe matter of their Apparell was Wooll, Linnen, and Silke, and <HI>Xylinum,</HI> which was a middle be|twixt Wollen and Linnen.</P>
<P>Silke was called <HI>Me&s;hi, Ezek. 16. 10. 13. Aquila</HI> tran|&s;lateth<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Sericum. a <GAP DESC="foreign"> extrahere.</HI></NOTE> it <GAP DESC="foreign">, becau&s;e it was &s;oft and &s;mooth, and ea&s;ie to be handled, or it was called &s;o, from [<HI>Ma|&s;hah] extrahere,</HI> becau&s;e it was ea&s;ily drawne out; &s;ilke is not a new invention, as &s;ome take it to be, for it was in u&s;e among&s;t the Hebrewes and Greekes, and it was called <HI>Serica Medica,</HI> becau&s;e the <HI>Medes</HI> brought it upo~ Camels from <HI>Bactria.</HI></P>
<P>Secondly, they had Wooll; and thirdly, <HI>By&s;&s;us,</HI> white Linnen, which groweth in <HI>Egypt</HI> and <HI>Pale&s;tina,</HI> l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ke to the leaues of the Poppie; and this is called <HI>She&s;h;</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Xylinum.</HI></NOTE> <HI>&s;he&s;h</HI> is not rightly tran&s;lated <HI>Linnen,</HI> but it &s;hould be tran&s;lated <HI>Xylinum</HI> or <HI>Cotton,</HI> and the rea&s;ons are the&s;e,
<PB N="190" REF="113"> the Lord forbiddeth to make a garment of linnen and woollen, therefore the Curtaines could not be made of linen and woollen, but of [<HI>She&s;h] by&s;&s;us,</HI> or Cotton; &s;e|condly, Linnen doth not receiue the &s;carlet dye, as this <HI>Xylinum</HI> or <HI>By&s;&s;us</HI> doth; their cour&s;er cloaths were of Camels haire, &s;uch as <HI>Iohn</HI> the Bapti&s;t wore.</P>
<P>The colour of their cloaths, fir&s;t white, <HI>Eccle&s;.</HI> 9. 8.<NOTE PLACE="marg">Of the colour of their cloaths.</NOTE> <HI>Let thy garments be alwayes white;</HI> tho&s;e the Hebrewes called [<HI>Hhorim] Candidi.</HI> They u&s;ed this white as a &s;igne<NOTE PLACE="marg">White cloaths a &s;igne of pro&s;peritie.</NOTE> of pro&s;peritie, victorie, felicitie, joy and gladne&s;&s;e. Chri&s;t him&s;elfe upon the Mount appeared cloathed in white, &s;o he appeared to <HI>Iohn</HI> in white, <HI>Revel.</HI> 1. 13. &s;o the white robes given to the Martyrs in &s;igne of victo|rie, <HI>Revel.</HI> 7. 14. and white hor&s;es, <HI>Zach.</HI> 6. and <HI>Rev.</HI> 7. 9. the Saints are brought in cloathed in white, bearing Palmes in their hands.</P>
<P>Secondly, they had cloaths of &s;carlet colour, this was called <GAP DESC="foreign">, which commeth of a worme bred in the &s;talke of a certaine herb, and it hath <HI>Shani</HI> joyned with it, becau&s;e the cloath was twice dyed in it, and this was called <GAP DESC="foreign">; <HI>Matthew</HI> &s;aith that they put Chri&s;t in <HI>Coccinea tunica,</HI> in a &s;carlet coat; the other E|vangeli&s;ts &s;ay, in purple, that is, in &s;carlet tending more to purple, it was not bright &s;carlet; and the whore is called the &s;carlet whore, becau&s;e &s;he was dyed with the bloud of the Saints, <HI>Revel.</HI> 17. 4. So there was <HI>hyacin|thinus color,</HI> a violet or purple colour.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Of the divers names of their &s;tuffes, whereof their cloathes were made.</HEAD>
<P>FIr&s;t, the <HI>Babylonians</HI> cau&s;ed to weaue in divers co|lours and pictures in their cloath, and this was cal|led <HI>ve&s;tis babylonica:</HI> &s;uch was that which <HI>Achan</HI> &s;tole, <HI>Io&s;h.</HI> 7. 21.</P>
<PB N="191" REF="113">
<P>The &s;econd was the <HI>Phrygian</HI> cloath, &s;owed with nee|dle worke, and this was called <HI>opus Phrygionicum,</HI> the <HI>Hebrewes</HI> call it <HI>rokem.</HI> The hangings of the Tabernacle<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> were &s;uch; The Queenes ve&s;ture was &s;uch, <HI>P&s;al.</HI> 45. This the <HI>Seventie</HI> call <GAP DESC="foreign">, from <GAP DESC="foreign"> a needle, and <GAP DESC="foreign"> &s;owed with a needle.</P>
<P>Thirdly, <HI>Alexandrinum,</HI> the <HI>Alexandrian;</HI> This was when threeds of divers colours were woven together, and this was called <GAP DESC="foreign">, <HI>multilicium,</HI> or <HI>varie|gatum:</HI> &s;uch was <HI>Io&s;ephs</HI> partie coloured coate, and the Queenes daughters in tho&s;e dayes wore a partie colou|red gowne. 2 <HI>Sam.</HI> 13. 18. This was al&s;o called <HI>Pluma|rium,</HI> which &s;hined like the Doves necke, <HI>P&s;al.</HI> 68. 13.</P>
<P>The <HI>A&s;&s;yrians</HI> and <HI>Canaanites</HI> made <HI>opus barbaricum,</HI> woven in both the &s;ides, or <GAP DESC="foreign">, &s;uch was the veile of the Tabernacle, both woven on the one &s;ide, and on the other.</P>
<P>So they had <HI>opus plectile,</HI> as <HI>Aarons</HI> girdle; <HI>opus inter|ra&s;ile,</HI> imbo&s;&s;ed worke; &s;o they had <HI>ve&s;tes undulatas, vel &s;cutulatas,</HI> water chamlet.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Of their husbandrie.</HEAD>
<P>FIr&s;t, they plowed the ground, this was called [<HI>Hha|ra&s;h</HI>]<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>aravit. <GAP DESC="foreign"> Novellare.</HI></NOTE> Then they plowed it the next yeare, and this was called [<HI>nir] novellare:</HI> and <HI>Ieremiah</HI> alludeth to this 4. 3. <HI>Plow up your fallow ground;</HI> then he harro|weth the ground, breaketh the clods and maketh it &s;mooth, <HI>E&s;ay</HI> 28. 24. and prepareth it for the &s;eed: This was called <HI>occare.</HI></P>
<P>The Oxe when hee plowed the ground hee eate cleane provender, &s;o the a&s;&s;e: and <HI>E&s;ay</HI> alludeth to this <HI>E&s;ay 30. 24. The Oxen likewi&s;e and the young a&s;&s;es that
<PB N="192" REF="114"> eare the ground, &s;hall eate cleane provender, which hath bin winnowed with the &s;hovell, and with the fanne.</HI> Their other herds they fed them with Sycamores or wilde figges, <HI>Amos 7. 14. I was a herd man and a gatherer of Sycamore fruit.</HI></P>
<P>They &s;owed divers &s;orts of graine, <HI>E&s;ay</HI> 28. 25. as fitches, cummin, wheat, barley, and rie.</P>
<P><HI>The barley and the flaxe were &s;mitten with the thunder, but the wheat and the rie were not &s;mitten, becau&s;e they were hid in the darke, Exod.</HI> 9. 31. 32. There was not &s;uch difference betwixt the barley and the wheat, that the one was hid in the ground, when the other was &s;ho<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> up; therefore it is not rightly tran&s;lated hidden in the darke, but <HI>erant &s;erotina,</HI> or &s;omewhat latter.</P>
<P>There were three moneths betwixt their &s;owing and their fir&s;t reaping, and foure moneths to the full har|ve&s;t, <HI>Ioh. 4. 35. Say not yee, there are yet foure moneths, and then commeth harve&s;t?</HI> their barley harve&s;t was at the <HI>Pa&s;&s;over,</HI> and their wheat harve&s;t was at the <HI>Pente cost.</HI></P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Of the manner how they thre&s;hed their corne.</HEAD>
<P>THey had &s;undry formes in thre&s;hing of their corne; Fir&s;t, they beat out their weaker graine with a &s;taffe, as their fitches, and cummin, <HI>E&s;ay</HI> 28. 27. And this &s;taffe was not unlike to our failes.</P>
<P>Againe, &s;ome of their graine was trodden out with the feete of Oxen or Hor&s;es; with Oxen <HI>Deut. 25. 4. Thou &s;halt not mus&s;le the mouth of the Oxe, that treadeth out the corne.</HI> And <HI>Ho&s;ea</HI> alludeth to this forme, <HI>Ephraim is an heifer that is taught, and loveth to tread out the corne, Ho&s;.</HI> 10. 11. So with the feete of hor&s;es, <HI>E&s;ay</HI> 28. 28.
<PB N="193" REF="114"> <HI>nor brui&s;e it with his hor&s;emen;</HI> or el&s;e it was brui&s;ed out with an in&s;trument of wood, which was either a plaine peice of wood &s;et with teeth of yron, to cut the &s;traw and brui&s;e out the corne; This was called <HI>hharutz,</HI> for<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> the &s;harpne&s;&s;e of it. Or el&s;e they u&s;ed a wheele to brui&s;e it out, and this was called <HI>gneglah,</HI> as the fir&s;t was cal|led <HI>trahea.</HI></P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>A compari&s;on taken from the ripe figges.</HEAD>
<P>HOSEA 9. 10. <HI>I found I&s;rael like grapes in the wil|dernes, I &s;aw your fathers as the fir&s;t ripe in the figge tree at her fir&s;t time, Cant. 2. 13. the figge tree putteth forth her greene figges;</HI> the greene figge was called <HI>gro&s;&s;us,</HI> and the ripe figge was called <HI>carica, matura fi|cus.</HI> When it is &s;aid, that <HI>Chri&s;t came to the figge tree, and found nothing but leaues, for the time of figges were not as yet, Mark.</HI> 11. 13. it is meant of tho&s;e fir&s;t ripe figges, the&s;e are called greene, <HI>or untimely figges, Revel.</HI> 6. 13.</P>
<P>The fir&s;t ripe figges are ea&s;ily &s;haken off and fall a|way. And <HI>Nahum</HI> alludeth to this, <HI>Nahum 3. 12. All thy &s;trong holds &s;hall be like figge-trees with the fir&s;t ripe figges, if they be &s;haken, they &s;hall fall into the mouth of the eater.</HI> And as men long mo&s;t for the fir&s;t ripe figs, &s;o did the enemies for <HI>Nineve,</HI> and one &s;haking of the enemie &s;hould make them fall like the fir&s;t ripe figges into their mouth.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>A compari&s;on taken from their &s;hepherds.</HEAD>
<P>THe &s;hepherd in cold weather keepeth his cloake clo&s;e about him, and the Lord alludeth to this forme, <HI>Ier. 43. 12. He &s;hall aray him&s;elfe with the
<PB N="194" REF="115"> Land of Egypt, as a &s;hepheard putteth on his garment,</HI> that is, hee &s;hall take away the &s;poiles of <HI>Egypt,</HI> and keepe them as &s;ure as the &s;hepheard keepeth his cloake about him.</P>
<P>The &s;hepheards in the Ea&s;t went out and in before their &s;heepe, and their &s;heepe followed them, and <HI>Chri&s;t</HI> &s;h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">weth this, <HI>Ioh. 10. 3. The &s;hepheard calleth his &s;heepe by name, and leadeth them out.</HI></P>
<P>The &s;hepheard hath his call, whereby he calleth his &s;heepe, <HI>and they know his voice, Ioh.</HI> 10. 3. Hee hath his &s;hepheards crooke, and his rodde; the one to catch them, the other to driue them: and <HI>David</HI> alludeth to the&s;e, <HI>P&s;al. 23. 4. Thou art with me, thy rodde and thy &s;taffe they comfort me.</HI></P>
<P>The &s;hepheard hath his whis&s;le, and his pipe where|with he delighteth him &s;elfe when he feedeth his &s;heepe <HI>Iudg. 5. 16. Why abod'st thou among the &s;heepfolds to heare [&s;harikoth gadarim</HI>] it &s;hould not be tran&s;lated, the <HI>blea|ting</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Fi&s;tula.</HI></NOTE> <HI>of the flockes,</HI> but <HI>why abode&s;t thou among&s;t the &s;heep|folds, delighting to heare the whis&s;le.</HI></P>
</DIV2>
</DIV1>
<DIV1 TYPE="part">
<PB N="195" REF="115">
<HEAD>Of the mi&s;eries of the Children of GOD in this life, and their happie e&s;tate in the life to come.</HEAD>
<EPIGRAPH>
<Q><BIBL>LVK. 16. 19.</BIBL> Then there was a certaine rich man which was cloathed in purple and fine linnen, and fared &s;ump|tuou&s;ly every day, and there was a certaine begger na|med <HI>Lazarus</HI> which was laid at his gate full of &s;ores, &amp;c.</Q>
</EPIGRAPH>
<P>_IN this Parable are brought in to us the condition of a rich Glutton and a poore begger; they are de&s;cribed by their life, and by their death; in their life, the rich man is de&s;cribed by his great wealth, by his daily fare, and by his apparell; the begger by his povertie, and by his di&s;ea&s;e; by his povertie, that he lay at the rich mans gate, and begged but the crummes which fell from his Table, and yet could not get them&punc; and thirdly by his companions, the dogges who licked his &s;ores; then they are de&s;cribed by their death, he was ca<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ried to heaven by the Angels to <HI>Abrahams</HI> bo&s;ome, and the rich man to hell by the Devils; and the Parable &s;etteth down to us the petition of him who was in hell, and the occa&s;ion of it, becau&s;e he &s;aw <HI>Lazarus</HI> a far off in <HI>Abrahams</HI> bo&s;ome; his petition was, that <HI>Abraham</HI> would &s;end <HI>Lazarus</HI> with one drop of water to cool&punc;
<PB N="196" REF="116"> his tongue, that is refu&s;ed to him, and the rea&s;on &s;et downe; then he putteth up a &s;econd petition, that <HI>A|braham</HI> would &s;end <HI>Lazarus</HI> to his brethren to te&s;tifie unto them of the paines &amp; torment which he endured, but this is al&s;o denied, and the rea&s;on is &s;ubjoyned.</P>
<P>It may be asked fir&s;t here, whether this be an Hi&s;to|ry<NOTE PLACE="marg">How to know a Para|ble from a Hi&s;tory.</NOTE> or a Parable? It may &s;eeme to be an Hi&s;torie and not a Parable; for the Fathers make this difference be|twixt an Hi&s;torie and a Parable, they &s;ay, that is an Hi|&s;torie when the proper names of men are &s;et downe, as they &s;ay, <HI>Iob</HI> is not a Parable but a Hi&s;tory, becau&s;e pro|per names are &s;et downe in it; &s;o <HI>Lazarus</HI> proper name is &s;et downe here, then it may &s;eeme not to be a Para|ble but an Hi&s;tory. But we are to an&s;were, that <HI>Laza|rus</HI> is not a proper name here, but an appellatiue com|mon to all mi&s;erable, wretched, and poore creatures; for in the <HI>Syrian</HI> Language which Chri&s;t &s;pake, <HI>Lagna|zar,</HI><NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Vir cui ferri o|portet adjumentum.</HI></NOTE> <HI>e&s;t is qui auxilio de&s;titutus e&s;t,</HI> he that wanteth all helpe; it is not rightly tran&s;lated <HI>Eleazer,</HI> as if it were a proper name, but an appellatiue <HI>Lagnazar,</HI> that hath no helpe, therefore that collection of &s;ome who thinke, that the rich mans name is omitted here for di&s;grace, is not &s;o materiall, it being a Parable and not an Hi&s;tory.</P>
<P>He was a rich man, and he is de&s;cribed by his cloa|thing, <HI>he was cloathed in purple and fine Linnen.</HI> He was cloathed in purple, this purple was the dye that was gotten from a &s;hel-fi&s;h, and it is not knowne now in<NOTE PLACE="marg">Purple a co&s;tly dye.</NOTE> tho&s;e parts of the world.</P>
<P>Man hath little cau&s;e to glory in his apparell, he bor|roweth<NOTE PLACE="marg">Man &s;hould not glorie in his apparell.</NOTE> it from the fi&s;h and from the Worme; the <HI>Iewes</HI> when they de&s;cribe a man, they &s;ay, that man is a worm, cloathed with the excrements of the worme, the expe|ctation of the wormes, and to be con&s;umed with the wormes; the fir&s;t clothing that ever God made to man, was of the skins of bea&s;ts, and that man &s;hould not be
<PB N="197" REF="116"> proud of his apparell, &s;ee what Chri&s;t &s;aith, <HI>Mat. 6. 29. I &s;ay unto you, that even Salomon in all his glorie was not a|rayed like one of the Lillies:</HI> this might &s;eeme &s;trange at the fir&s;t, but if we will con&s;ider it rightly, we &s;hall finde it to be mo&s;t true;</P>
<P>Fir&s;t, <HI>Salomon</HI> in all his glorie, his ornaments were<NOTE PLACE="marg">How the Lillie excee|ded <HI>Salomen</HI> in his glorie.</NOTE> but artificiall, but the cloathing of the Lillies are natu|rall; and looke how farre nature exceedeth art, (for art is but an imitatrix of nature, and her perfection is to imitate nature) therefore the Lillie exceeded <HI>Salomon</HI> in all his glorie.</P>
<P>Secondly, <HI>Salomon</HI> when he was &s;o gloriou&s;ly dec|ked, he was beholden to many creatures, he was behol|den to <HI>Egypt</HI> for his linnen, to the earth for his gold, to the &s;ilk-worme for his &s;ilke, to the &s;hel-fi&s;h for his pur|ple, and had nothing of his owne; &s;o that if every one of tho&s;e &s;hould haue claimed their own, he &s;hould haue &s;tood up like <HI>Ae&s;ops</HI> Crow &s;tript of all, when every one of the foules craved their own feathers which they had lent her; but looke to the Lillie which is beholden to no other for its beautie, doth not the Lillie then exceed <HI>Salomon</HI> in all his glorie?</P>
<P>Thirdly, when <HI>Salomon</HI> was cloathed thus, it was but<NOTE PLACE="marg">Mans cloaths a note of his &s;hame.</NOTE> a remembrance to him of his fall, and he had as little cau&s;e to glory in the&s;e ornaments, as a theefe hath to glory in a &s;rlken rope in which he is to be hanged, or if a man &s;hould glorie in the plai&s;ter that covereth his wound; but the beautie of the Lillie is naturall, it co|vereth not the &s;hame of it, therefore the Lillie exceeded <HI>Salomon</HI> in all his glorie.</P>
<P>Fourthly, <HI>Salomon</HI> in all his glorie was but one, and how much adoe was there to get one <HI>Salomon</HI> &s;o dec|ked and cloathed? But all the Lillies of the field are &s;o clothed, therefore the Lillie exceeded <HI>Salomon</HI> in all his glorie; this &s;hould teach us to make but little recko|ning
<PB N="198" REF="117"> of our apparell, becau&s;e when we haue done our be&s;t, and &s;pent all that we haue gotten upon apparell, yet the &s;illie Gilly-floure or a D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, &s;h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ll exceed us in all our glorie; make b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t &s;mall reckoning then of this cloathing; labour to put on the Lord Ie&s;us Chri&s;t, that clothing of ne<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">dle-worke, with which the Church is decked, <HI>P&s;al.</HI> 45. put on Chri&s;ts righteou&s;ne&s;&s;e, and then thou wilt exceede all the Lillies of the field in glo|rie.</P>
<Q>And fared &s;umptuou&s;ly every day.</Q>
<P>Becau&s;e he fared &s;o &s;umptuou&s;ly every day, there|fore<NOTE PLACE="marg">Why this rich man is called a Glutton.</NOTE> he is commonly called the rich Glutton, <HI>Deut.</HI> 20. 21. the di&s;obedient &s;onne is called a <HI>drunkard and glut|ton;</HI> what man is to be e&s;teemed a glutton? the He|brewes upon this place &s;ay, that he who eareth, <HI>tarte|mar carnis,</HI> a pound of fle&s;h is a glutton, and he who drinketh <HI>logum vini,</HI> an Engli&s;h quart of wine is a drun|kard; but we mu&s;t not re&s;traine it &s;o here, for <HI>Iudea</HI> be|ing a hot Countrey, a little fle&s;h &s;erved them, but in tho&s;e cold Countries, where the cold driveth in the heat, mens &s;tomackes dige&s;t the meat better, and there|fore a man cannot be accounted a glutton, although he exceed this mea&s;ure; but he is called a glutton, who delighteth in nothing but in eating and drinking. <HI>Sene|ca</HI> &s;aith, <HI>turpe e&s;t men&s;uram &s;tomachi &s;ui non no&s;&s;e.</HI></P>
<P><HI>He fared &s;umptuou&s;ly every day.</HI>] He &s;acrificed to his<NOTE PLACE="marg">The Glutton made a god of his backe and his bellie.</NOTE> backe and his belly, to make a god of the belly, what a ba&s;e god is that? the belly of the bea&s;t was not &s;acrifi|ced but ca&s;t out: Some make a god of their braine and &s;acrifice to <HI>their owne net</HI> or <HI>yarne,</HI> as <HI>Habakuk</HI> &s;aith, <HI>cap.</HI> 1. 16. as <HI>Ahitophel:</HI> Some make a god of their armes and &s;trength, as <HI>Goliah;</HI> and &s;ome of their feere, as <HI>Ha|&s;ael</HI> tru&s;ted in his feet; but the mo&s;t ba&s;e and filthy god of all is to make a god of their panch; the Lord calleth Idols <HI>Deos &s;tercoreos,</HI> gods of dung; to make a god of<NOTE PLACE="marg">The bellie a ba&s;e god.</NOTE>
<PB N="199" REF="117"> the bel<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y, is <HI>Deus &s;tercoreus,</HI> a god of dung: if the Lord &s;hould bring in man, and let him &s;ee the Idolatry of his heart, as he let <HI>Ezechiel</HI> &s;ee what vile Idolatry the <HI>Iewes</HI> were committing in the Temple, <HI>Ezech.</HI> 8. he &s;hould &s;ee more vile abhomination and Idolatry in his heart, than ever <HI>Ezechiel</HI> &s;aw; &s;ome &s;acrificing to this bea&s;tly lu&s;t or that, &s;ome making a god of their wealth, and &s;ome making a god of their belly, but <HI>God will de&s;troy both the meat and the belly, 1 Cor.</HI> 6. 13. Let us be content then with &s;ober fare, <HI>all a mans travaile is for his mouth, Ec|cle&s;.</HI> 6. 7. the mouth is but a little hole, &amp; it &s;hould teach us to be contented with little; but the gluttons appetite<NOTE PLACE="marg">M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n &s;hould learne to be content with little.</NOTE> is &s;uch, that he thinketh he could &s;wallow up <HI>Iordan;</HI> nature is content with little, but grace will b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> content with le&s;&s;e. The <HI>I&s;raelites</HI> when they gaue way unto their appetite, they cryed for fle&s;h, for Garlicke, Onyons, and for Pepons, nothing would content them.</P>
<P><HI>Lazarus</HI> could not get the crummes that fell from his Table; a man hath a double u&s;e of his riches, a naturall<NOTE PLACE="marg">A double u&s;e of a mans goods.</NOTE> u&s;e and a &s;pirituall u&s;e, there is <HI>a &s;owing to the fle&s;h,</HI> and <HI>a &s;owing to the &s;pirit. Gal.</HI> 6. 8. the naturall u&s;e is to main|taine our &s;elues and our families, the &s;pirituall u&s;e is, to giue to the poore; <HI>Nabal</HI> knew not this u&s;e, 1 <HI>Sam. 25. 11. Shall I take my bread, and my water, aend my fle&s;h, which I haue killed for my &s;hearers, and giue it to men whom I know not whence they be?</HI> Here he knew the naturall u&s;e how to provide for him&s;elfe and his familie, his &s;hea|rers, but he knew not the &s;pirituall <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e, to giue to <HI>Da+vid</HI> and his men in their nece&s;&s;itie. So the rich glutton here knew not the &s;pirituall u&s;e of his riches, to feede poore <HI>Lazarus</HI> with them, it is this which the Lord will lay to the charge of the wicked at the la&s;t day, <HI>I was an hungred, and yee gaue me no meat, Mat.</HI> 25. 42. The<NOTE PLACE="marg">The poore in nece&s;&s;itie are Lords o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the rich mens goods.</NOTE> poore in their nece&s;&s;itie are Lords of the rich mens goods, <HI>Prov.</HI> 3. 27. and the rich men are but Stewards
<PB N="200" REF="118"> and di&s;pen&s;ators to them in that ca&s;e; the Fathers call the money given to the poore, <HI>Trajectitiam pecuniam,</HI> for as he that goeth a farre journey, taketh a bill of ex|change with him, and carrieth not his money along with him, for feare of robbing; &s;o the children of God, they lay out their money to the poore, they take Gods bill of exchange for it, and then it meeteth them in the world to come; and &s;o their money receiveth them in|to eternall tabernacles, that is, it te&s;tifieth that they are to be received into eternall tabernacles.</P>
<P>Let us con&s;ider <HI>Lazarus</HI> his mi&s;eries; fir&s;t, hee was<NOTE PLACE="marg">The mi&s;eries of <HI>Laza|rus.</HI></NOTE> poore, then he was &s;ore, he had none in the &s;ame ca&s;e with him, he &s;eeth the rich glutton that Epicure to pro|&s;per, and him&s;elfe in &s;uch a hard ca&s;e: hee might haue beene here overtaken with <HI>Davids</HI> temptation, <HI>P&s;al:</HI> 73. 13. <HI>Verily I haue clean&s;ed my heart in vaine, and wa&s;hed mine hands in innocencie, for all the day I am plagued, and cha&s;tened every morning&punc;</HI></P>
<P>Let us compare <HI>Iob</HI> and <HI>Lazarus</HI> together; <HI>Lazarus</HI><NOTE PLACE="marg">A compari&s;on betwixt <HI>Iob</HI> and <HI>Lazarus.</HI></NOTE> lay at the gate, <HI>Iob</HI> on the dunghill; <HI>Lazarus</HI> had no friends but the dogges, but <HI>Iob</HI> was in a wor&s;e ca&s;e, for his friends vexed him, and were <HI>mi&s;erable comforters</HI> to him, <HI>Iob 16. 2. Iob</HI> was once rich, and then poore, <HI>La|zarus</HI> was ever poore, <HI>&s;olatium aliquando nunquam fui&s;se foelicem.</HI></P>
<P>Compare the rich glutton with poore <HI>Lazarus; La|zarus</HI><NOTE PLACE="marg">A compari&s;on betwixt the rich glutton and <HI>Lazarus.</HI></NOTE> full of &s;ores, the glutton &s;ound and whole; <HI>La|zarus</HI> was hungry, he was full and fared &s;umptuou&s;ly every day; <HI>Lazarus</HI> was cloathed in ragges, the glutton in purple and fine linnen; <HI>Lazarus</HI> lay at the gate, but he &s;ate in his Palace; <HI>Lazarus</HI> could not get the crums that fell from his table, but he had good &s;tore of dain|ties: <HI>Lazarus</HI> had no others to attend him, but the dogs onely, but hee had many gallant men to wait upon him.</P>
<PB N="201" REF="118">
<P><HI>Moreover the dogs came and licked his &s;ores,</HI> all the crea|tures<NOTE PLACE="marg">The creatures are in league with the children of God.</NOTE> are in league with the children of God, but they are enemies to the wicked: The Ravens that fed <HI>Eliah,</HI> pull out the eyes of tho&s;e that are di&s;obedient to their parents, <HI>Prov</HI> 30. 17. The Serpents &s;tung the rebellious <HI>I&s;raelites</HI> in the wilderne&s;&s;e, yet the Viper upon <HI>Pauls</HI> hand hurt him not, <HI>Act.</HI> 28. 5. The Lyons that tou|ched not <HI>Daniel,</HI> devoured his accu&s;ers, <HI>Dan.</HI> 6. 24 And the dogges that licked <HI>Lazarus</HI> &s;ores, eate the fle&s;h of <HI>Iezabel;</HI> And the rea&s;on of this is, the dominion which the Lord gaue to man over the creatures at the beginning, and the image of God in man maketh them to acknowledge him as their Lord.</P>
<P>But yee will &s;ay, may not a bea&s;t hurt a child of God <MILESTONE UNIT="Object."> now?</P>
<P>They may: and the rea&s;on is, becau&s;e this Image of <MILESTONE UNIT="An&s;w."> God is not fully repaired in them againe. When <HI>Adam</HI> was in his innocencie, he was like unto a Herauld that<NOTE PLACE="marg">Why the bea&s;ts &s;tand in awe of the children of God.</NOTE> hath his coat of Armes upon him, all &s;tand in feare of him, becau&s;e he carrieth the Kings coat of Armes, but pull this coat off him, no man re&s;pecteth him; &s;o man when he was cloathed with this Image of God, the bea&s;ts &s;tood in awe of him. <HI>Eu&s;ebius</HI> in his <HI>Eccle&s;iasti|call</HI> Hi&s;torie recordeth, that the Per&s;ecutors tooke the Chri&s;tians, and &s;et them naked before the Lyons, yet the Lyons dur&s;t not touch them, they &s;tood foaming and roaring before them, but hurt them not, and ther|fore they were glad to put the skinnes of wild bea&s;ts upon them, to make the Lyons runne upon them and teare them; Thou that art a wicked man, and ha&s;t no part of this Image of God to defend thee, no marvaile if thy dogge bite thee, thy hor&s;e braine thee, or thy oxe gore thee: Let us &s;tudie then for to haue this Imag<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> re|paired in us, if we would be in league with the bea&s;ts of the field.</P>
<PB N="202" REF="119">
<P><HI>The dogges came and licked his &s;ores;</HI> The bea&s;ts ma|ny<NOTE PLACE="marg">Bea&s;ts &s;urpa&s;&s;e man in many duties.</NOTE> times out-&s;trip man in many duties: The Kine of <HI>Beth&s;heme&s;h</HI> went &s;treight forward with the Arke and declined neither to the right hand nor to the left, but man many times declineth either to the right hand or to the left, and he keepeth not this mid&s;t: <HI>The Oxe know|eth his owner, and the A&s;se his Ma&s;ters crib, but I&s;rael doth not know, my people doe not con&s;ider. E&s;ay</HI> 1. 3. and <HI>Ier. 8. 7. Yea the &s;torke in the heaven knoweth her appointed times, and the turtle and the crane, and the &s;wallow ob&s;erue the time of their comming, but my people know not the judge|ment of the Lord.</HI> And the Lord &s;endeth man to the Ant to learne wi&s;edome, <HI>Prov. 6. 6. Goe to the ant thou &s;lug|gard, con&s;ider her wayes and be wi&s;e. Balaams</HI> A&s;&s;e &s;aw the Angell &s;ooner then <HI>Balaam</HI> him&s;elfe; and therefore is it that the Scripture calleth men bea&s;ts, and &s;endeth them to be taught by bea&s;ts, which &s;heweth how farre man is degenerated from his fir&s;t e&s;tate, and what a low forme hee is in, when the bea&s;ts are &s;et to teach him.</P>
<P>It may &s;eeme &s;trange why the Lord di&s;tributeth<NOTE PLACE="marg">Why God gaue his children a &s;mall porti|on in this life</NOTE> things &s;o, that he giveth &s;uch plentie and abundance to the rich glutton, and &s;o little to <HI>Lazarus,</HI> &s;eeing <HI>the earth is the Lords and the fulne&s;&s;e thereof, P&s;al.</HI> 24. 1. God who doth all things in wi&s;dome, doth not this without good rea&s;on: The Lord dealeth with his children in this life, as he did with the <HI>I&s;raelites</HI> when he brought them <MILESTONE UNIT="Simile."> to <HI>Canaan, Numb.</HI> 13. 17. When he brought them to <HI>Canaan,</HI> he made them to goe <HI>Southward into the Moun|taines,</HI><NOTE PLACE="marg">South a barren Coun|trey.</NOTE> the South was a dry and barren part, <HI>Iudg. 1. 15. Thou ha&s;t given me a South-land, giue me al&s;o &s;prings of water:</HI> &s;o <HI>P&s;al. 126. 4. Turne againe our captivitie O Lord, as the &s;treames in the South,</HI> hee prayeth that the Lord would refre&s;h them now in the mid&s;t of bondage as the waters refre&s;hed the dry and barren South. And
<PB N="203" REF="119"> <HI>Iarchi</HI> noteth, that the Lord did with his people here, as Merchants doe who &s;hew the wor&s;t cloath fir&s;t, &s;o <MILESTONE UNIT="Simile."> dealeth the Lord with his children, hee &s;heweth them the wor&s;t fir&s;t: and as at the wedding in <HI>Cana</HI> of <HI>Galilie,</HI> the la&s;t wine was the be&s;t, &s;o is it here; the Lord &s;he|weth his children great affl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ctions and troubles, the South part as it were at fir&s;t, but afterwards he bring|eth them to the Land that floweth with milke and ho|ney.</P>
<P>Secondly, he be&s;toweth the&s;e outward and tempo|rarie things but &s;paringly upon his children, that hee may draw their hearts to the con&s;ideration of better things: he giveth the wicked <HI>their portion in this life, P&s;al. 17. 14. Sonne remember that thou in thy life time received&s;t thy good things, Luke</HI> 16. 25. but he re&s;erveth the good things for his owne children, that is the holy Gho&s;t, the graces of the Spirit, <HI>Luk.</HI> 11. 9.</P>
<P>It is a matter of great con&s;equence to di&s;cerne what<NOTE PLACE="marg">Great skill required in di&s;cerning the gifts of Gods right hand.</NOTE> are the gifts of Gods favour; many men thinke becau&s;e they haue wealth and pro&s;peritie, they are the gifts of Gods favour, and they &s;eeme to &s;tand under the Lords right hand, but they are deceived. When <HI>Ephraim</HI> and <HI>Mana&s;&s;eh</HI> were brought before <HI>Iacob, Ephraim</HI> was &s;et at <MILESTONE UNIT="Simile."> <HI>Iacobs</HI> left hand, and <HI>Mana&s;&s;eh</HI> at his right hand, but <HI>Ia|cob</HI> cro&s;&s;ed his hands, and laid his right hand upon <HI>E|phraims</HI> head, and his left upon the head of <HI>Mana&s;&s;eh, Gen.</HI> 48. So many men who &s;eeme to &s;tand at the Lords right hand, &s;hall be &s;et at his left hand, and many who &s;eeme to &s;tand at his left hand, &s;hall be &s;et at his right hand. <HI>Lazarus</HI> &s;eemeth to &s;tand now at his left hand, but &s;tay till you &s;ee him die, and the Angels carry him to glory, and then yee &s;hall &s;ee him &s;tand at the Lords right hand.</P>
<P>It is a point of great wi&s;edome to know the Lords di&s;pen&s;ing hand; <HI>David</HI> prayeth <HI>P&s;al. 17. 7. &s;epara be|nignitates
<PB N="204" REF="120"> tuas,</HI> as if he &s;hould &s;ay, giue us &s;omething O Lord, that we may be di&s;cerned to be thy children from the wicked, for by the&s;e outward favours wee &s;hall never be knowne to be thy children. The Lord careth not to throw a portion of this world to a wic|ked man, as if one &s;hould throw a bone to a dogge; but he will know well to whom hee giveth this rich gift of eternall life.</P>
<P><HI>And it came to pa&s;&s;e that the beggar dyed, and the rich</HI><NOTE PLACE="marg">Death &s;eparateth the godly from the wicked.</NOTE> <HI>man al&s;o dyed.</HI> Death maketh a full &s;eparation betwixt the children of God and the wicked: the &s;heepe and the goates may feed together for a while, but the &s;hep|heard &s;eparateth them; the wheat and the chaffe may lie in one floore together, but the fanne &s;eparateth them; and the good and the bad fi&s;h may be both in one net, untill they be drawne to the land; and the tares and the wheat may grow in one field for a while, until the time of harve&s;t: &s;o may the godly and the wicked liue toge|ther here for a while, but death maketh a totall and full &s;eparation: <HI>Mo&s;es</HI> &s;aid to the <HI>I&s;raelites, &s;tand &s;till and</HI> <MILESTONE UNIT="Simile."> <HI>&s;ee the &s;alvation of the Lord, which hee will &s;hew to you to day: for the Egyptians whom yee haue &s;eene to day, yee &s;hall &s;ee them no more for ever Exod.</HI> 14. 13. the red Sea made a &s;eparation betwixt the <HI>I&s;raelites</HI> and the <HI>Egyptians</HI> for ever. So death &s;eparateth the children of God from the wicked, that they &s;hall never meete againe. <HI>Betwixt us and you there is a great gulfe fixed, &s;o that they which would pa&s;&s;e from hence to you, cannot; neither can they pa&s;&s;e to us, that would come from thence, Luk.</HI> 16. 26. This &s;hould<NOTE PLACE="marg">Gods children &s;hould haue little medling with the world.</NOTE> teach the children of God to haue little medling with the wicked, why? becau&s;e one day there &s;hall be a to|tall and finall &s;eparation, and this is a great comfort to his children, oftentimes now they are afraid of the in|cur&s;ions of the wicked, and of their bloodie hands, but then they &s;hall never be afraid of them: <HI>The gates of the
<PB N="205" REF="120"> new Ieru&s;alem were not &s;hut at all, Revel.</HI> 21. 25. to &s;ig|nifie that there &s;hall be no feare of the enemie there.</P>
<P><HI>And he was carried by the Angels into Abrahams bo|&s;ome.</HI>] Here con&s;ider three things, fir&s;t, how it commeth that the Angels are mini&s;tring &s;pirits to man; &s;econd|ly, what they mini&s;ter to man; thirdly, the comfort that we haue by their mini&s;terie. Fir&s;t, the ground of their mini&s;tery is, becau&s;e we are reconciled to God in Chri&s;t, when man fell from God, the Angels &s;tood with a flaming &s;word to hold him out of Paradi&s;e, <HI>Gen.</HI> 3. 24. When Chri&s;t reconciled us to God, he re|conciled us al&s;o to the Angels: <HI>Iacob</HI> &s;aw in a vi&s;ion a<NOTE PLACE="marg">Why the Angels mini|&s;ter to us.</NOTE> Ladder reaching from the earth to the heaven, and the Angels a&s;cending up and downe upon it, <HI>Gen.</HI> 28. 12. Chri&s;t is this Ladder, upon which the Angels come downe to mini&s;ter unto us, <HI>Ioh. 1. 51. Verily, verily, I &s;ay unto you, hereafter yee &s;hall &s;ee heaven open, and the An|gels of God a&s;cending and de&s;cending upon the &s;onne of man.</HI></P>
<P>Whether doe the Angels mini&s;ter to wicked men <MILESTONE UNIT="Que&s;t."> or not?</P>
<P>For outward things they may helpe them, <MILESTONE UNIT="An&s;w."> even as the Lord makes his Sunne <HI>to ri&s;e on the evill and on the good, Mat.</HI> 5. 45.<NOTE PLACE="marg">Whether the Angels doe mini&s;ter to the wicked?</NOTE> We haue examples of this in the Scrip|tures, when the <HI>I&s;raelites</HI> were in the Wilderne&s;&s;e, the Angels brought downe <HI>Manna</HI> to them, therefore <HI>Da|vid</HI> &s;aith, <HI>He fed them with the bread of Angels, P&s;al.</HI> 74. 25. It is called the bread of Angels, becau&s;e it was brought downe by their mini&s;tery; there were many wicked men among&s;t the <HI>I&s;raelites</HI> who did eat <HI>Manna,</HI> yet the Angels by their mini&s;tery brought it downe to them; another example wee haue, the Angels came downe <HI>at certaine times and &s;tirred the Poole, Ioh.</HI> 5. 4. and who&s;oever &s;tepped in fir&s;t, after that the Poole was &s;tirred, was healed, whether he were bad or good, the
<PB N="206" REF="121"> Angels then may mini&s;ter to wicked men in outward things, but they doe not defend them from &s;pirituall temptations, as they doe the children of God in re&s;i|&s;ting Satan.</P>
<P>Secondly, when they mini&s;ter to man; they mini&s;ter to him in his life time, in his death, in the graue, and at the re&s;urrection. Fir&s;t, they mini&s;ter to him in his life, and they keepe him that he da&s;h not his foote again&s;t a &s;tone; Secondly, in his death they waite about his bed to repell Satan, and when the &s;oule is out of the bodie, they carry it into <HI>Abrahams</HI> bo&s;ome; and they attend the bodies of Gods children in the graue, becau&s;e they are the Temples of the holy Gho&s;t; and &s;o at the re&s;ur|rection they &s;hall gather them from the foure corners of the earth, and &s;hall attend them to glorie.</P>
<P>Thirdly, we haue great comfort by their mini&s;tery; fir&s;t, they are [<HI>Gnirim] vigilantes,</HI> the watchfull ones,<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>Vigilantes. <GAP DESC="foreign"> Robu&s;ti&s;simi.</HI></NOTE> <HI>Dan.</HI> 4. 13. Secondly, they are [<HI>Habhirim] &s;trong ones, P&s;al.</HI> 78. 25. When <HI>Salomon</HI> went to <HI>bed he had three|&s;core valiant men about it of the valiant of I&s;rael to defend him, Cant</HI> 3. 7. But what comfort is it to the children of God then to haue &s;o many watchfull and &s;trong An|gels attending them?</P>
<P><HI>He was carried by the Angels.</HI> What &s;trange change was this, that he who was now lying among&s;t the dogs is carried by Angels; lying among&s;t dogs, the mo&s;t ba&s;e and uncleane creatures, (therefore they are called <HI>Impuri canes, ob&s;caeni canes,</HI>) that he &s;hould now be carri|ed by Angels the mo&s;t excellent creatures that GOD made, and not carried by one Angell, but by many An|gels, as if they were &s;triving every one to carry him? when a great man dieth all men &s;triue to be about the Coffin, one to carrie a legge, and another to carry an <MILESTONE UNIT="Simile."> arme; &s;o doe the Angels &s;triue here to carrie <HI>Lazarus</HI> &s;oule; never man in this world rode in &s;uch triumph
<PB N="207" REF="121"> as <HI>Lazarus</HI> &s;oule did: the <HI>Romans</HI> after their Victories<NOTE PLACE="marg">The pompe of the <HI>Ro|mans</HI> in their Chariots.</NOTE> in their triumphs they had their Chariots drawn &s;ome|times with Elephants, &s;ometimes with nimble footed <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ennets, &s;ometimes with pyde hor&s;es; and we reade of <HI>Ama&s;is</HI> King of <HI>Egypt,</HI> who had his Chariot drawn with foure Kings whom he had conquered; but what is this to <HI>Lazarus</HI> Chariot, who is carried here by the Angels of God; he rode here [<HI>Bemirkeb hath ha&s;hecinah] in cur|ru</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>maje&s;tatis:</HI> What &s;hall be done <HI>to the man whom the King will honour? E&s;ther</HI> 6. 9. he &s;hall not ride upon the Kings be&s;t hor&s;e, but in the Kings be&s;t Chariot.</P>
<P><HI>Into Abrahams bo&s;ome.</HI>] This is a &s;peech borrowed from the cu&s;tome of the <HI>Iewes,</HI> for they that lay in ones bo&s;ome were mo&s;t deare and familiar with him, as <HI>Iohn</HI> leaned in Chri&s;ts bo&s;ome; therefore it is &s;aid that Chri&s;t <HI>came out of the bo&s;ome of the Father, Ioh.</HI> 1. 18.</P>
<P>The fathers were partakers of the &s;ame &s;alvation that<NOTE PLACE="marg">The fathers partakers of the &s;ame &s;alvation that we are of.</NOTE> we are partakers of, therefore <HI>Lazarus</HI> is in <HI>Abrahams</HI> bo&s;ome, they <HI>&s;hall &s;it downe with Abraham I&s;aac and Ia|cob in the Kingdome of God, Mat. 8. 11. And they eat the &s;ame &s;pirituall manna with us, 1 Cor.</HI> 10. 3 And our Sa|craments<NOTE PLACE="marg">Our Sacraments haue the &s;ame name with the <HI>Iewes</HI> Sacraments.</NOTE> haue the names of their Sacrame~ts, <HI>we are cir|cumci&s;ed with circumci&s;ion not made with hands, Colo&s;.</HI> 2. 11. And <HI>Chri&s;t our Pa&s;&s;eover is &s;acrificed for us, 1 Cor.</HI> 5. 7. Tho&s;e then who thinke that the fathers were but fatted up like hogges with the temporary promi&s;es of this life, are foully deceived: Paradi&s;e is called <HI>Abrahams</HI> bo|&s;ome, becau&s;e the faithfull as <HI>Abrahams</HI> children are re|ceived into that &s;ame fellow&s;hip with him; what is then become of this <HI>Limbus Patrum?</HI></P>
<P><HI>The rich man al&s;o died and was buried;</HI>] Many were the &s;olemnities which were in this funerall, but nothing of the Angels that carried his &s;oule to heaven; he carried nothing of all that he had with him, but onely the pric|kles of an evill con&s;cience, now he leaveth all his pomp
<PB N="208" REF="122"> behinde him. <HI>R. Salomon</HI> ob&s;erveth, that <HI>David</HI> &s;ome|times is called <HI>David the King,</HI> and <HI>David King of I&s;rael,</HI> but when the Scripture &s;peaketh of his death, he is cal|led but <HI>David, the dayes of David drew nere that he &s;hould die, 1 King.</HI> 2. 1. &s;o <HI>ver&s;. 10. David &s;lept with his fathers and was buried.</HI> All externall glory and worldly pompe leaveth a man in his death.</P>
<P>To make u&s;e of Parables, we are to con&s;ider how the<NOTE PLACE="marg">How to make u&s;e of Parables. Arguments drawn from the le&s;&s;e to the more.</NOTE> &s;pirit of God in a Parable draweth an argument from the le&s;&s;e to the more, as if the unju&s;t Iudge becau&s;e of the importunitie of the widow granted her reque&s;t, how much more will God grant the earne&s;t petitions of his children? &s;o the man in&s;tantly &s;eeking bread from his neighbour: the end of the&s;e Parables, is to teach us per&s;everance onely, and no other thing to be gathered out of them.</P>
<P>Secondly, the unju&s;t Steward is commended for providing for him&s;elfe, here we are to follow him in the Parable for his fore&s;ight, and not for his deceit, &s;o we commend the Serpent for his craft, but not for his poi&s;on.</P>
<P>Thirdly, nothing is to be gathered in a Parable be|&s;ides<NOTE PLACE="marg">Nothing to be gathe|red be&s;ides the &s;cope of the Parable.</NOTE> the &s;cope, and as we looke not to every particular colour in the picture, but to the whole picture; &s;o wee &s;hould not looke in a Parable to every particular cir|cum&s;tance in it, but to the generall &s;cope; example, the rich Glutton lift up his eyes and &s;aw <HI>Lazarus</HI> in hea|ven, therefore the damned in hell doe &s;ee the glorified in heaven; a fal&s;e collection, and it is be&s;ides the inten|tion<NOTE PLACE="marg">Fal&s;e Collections from this Parable.</NOTE> of the Parable; &s;o the rich Glutton prayed to <HI>A|braham,</HI> therefore we may pray to the Saints departed; or that there is water in heaven to quench the thir&s;t of the damned; or that the &s;oules departed haue fingers or eyes or tongues; or that the damned de&s;ire that their brethren come not to tho&s;e torments, all fal&s;e collecti|ons;
<PB N="209" REF="122"> but if they &s;hould gather, that the children of God are in great joy, and the damned in great paine, that were pertinent; Secondly, that there is no redemption<NOTE PLACE="marg">What may be gathered from this Parable.</NOTE> out of hell; thirdly, that there is no refre&s;hment to the wicked in hell; fourthly, that the de&s;ired of the wicked &s;hall not be granted to them; fiftly, that tho&s;e who will not be in&s;tructed by the Word here, will not beleeue although one &s;hould come from the dead to them; and la&s;tly, that the Word of God, <HI>Mo&s;es,</HI> and the Pro|phets, are the onely meanes to beget faith in us here. Thus farre we may &s;tretch the Parable, and then wee &s;hall bring a good &s;en&s;e out of it, but if we &s;tretch it farther, then we &s;hall bring a wrong &s;en&s;e out of it, <HI>the wringing of the no&s;e bringeth forth bloud, Prov.</HI> 30. 33.</P>
</DIV1>
<DIV1 TYPE="part">
<PB N="210" REF="123">
<HEAD>How the wicked may be inlightned by the Preaching of the Go&s;pel, and yet become wor&s;e after they be illuminated.</HEAD>
<EPIGRAPH>
<Q><BIBL>MAT 12. 43</BIBL> When the uncleane &s;pirit is gone out of a man, he walketh through drie places &s;eeking re&s;t, and findeth none, then he faith, I will returne unto mine hou&s;e, &amp;c.</Q>
</EPIGRAPH>
<P>_CHRIST having taught long among&s;t the <HI>Iewes,</HI> and illuminated their minds by wor|king &s;undry miracles among&s;t them, and ca&s;ting out Devils; but having wrought no &s;anctification among&s;t them, he bringeth this Parable<NOTE PLACE="marg">The &s;cope of the Parable.</NOTE> of a man di&s;po&s;&s;e&s;&s;ed of a Devill, and being ca&s;t out, finding the hou&s;e emptie and trimmed, returneth with &s;even &s;pirits wor&s;e than him&s;elfe.</P>
<P>There is the Parable here, and the application of the<NOTE PLACE="marg">The parts of it.</NOTE> Parable; the Parable is &s;et downe at large, and the ap|plication in few words, <HI>even &s;o &s;hall it al&s;o be with this wicked generation.</HI></P>
<P>The Parable it &s;elfe hath three parts, fir&s;t, po&s;&s;e&s;&s;ion; &s;econdly, di&s;po&s;&s;e&s;&s;ion; and thirdly, repo&s;&s;e&s;&s;ion.</P>
<P>Po&s;&s;e&s;&s;ion in the&s;e words, <HI>when the evill &s;pirit is gone out of a man:</HI> which implieth, that he mu&s;t fir&s;t haue po&s;&s;e&s;&s;ion before he be ca&s;t out: &s;econdly, di&s;po&s;&s;e&s;&s;ion, and when he is di&s;po&s;&s;e&s;&s;ed, he wandreth in dry places and findeth no re&s;t untill he returne; and thirdly, re|po&s;&s;e&s;&s;ion,
<PB N="211" REF="123"> <HI>he goeth and taketh with him&s;elfe &s;even other &s;pirits more wicked than him&s;elfe, and they enter in and dwell there, and the la&s;t &s;tate of that man is wor&s;e than the fir&s;t.</HI></P>
<P><HI>When the uncleane &s;pirit is ca&s;t out.</HI>] He is an uncleane &s;pirit; fir&s;t, in the manner of his apparition; &s;econdly, in the manner of his revelation; and thirdly, in the man|ner of his operation.</P>
<P>Fir&s;t, in the manner of his apparition, he appeareth in<NOTE PLACE="marg">Satan uncleane in the manner of his appa|rition.</NOTE> the likene&s;&s;e of a Goat, a &s;tinking and a vile creature, therefore the Lord &s;aith, <HI>They &s;hall no more offer their &s;acrifices to Devils, Deut.</HI> 17. 7. In the Originall it is [<HI>Le&s;hegnirim</HI>] to the hayrie ones; they are called the<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> hayrie ones, becau&s;e they haue appeared in the likene&s;&s;e of Satyres or wilde Goates.</P>
<P>Secondly, the Devill is an uncleane &s;pirit in the man+ner<NOTE PLACE="marg">In his revelation. <GAP DESC="foreign"> <HI>Pytho.</HI></NOTE> of his revelation, <HI>thou &s;halt not &s;uffer [Obh] a Witch to liue, Exod. 22. 18. Obh</HI> is called a Bottle or a Bladder, the Witches are &s;o called, becau&s;e Satan gaue his an|&s;wers out of their bellies, and out of the &s;ecret pa&s;&s;ages of nature, and for this they were called by the Greekes <GAP DESC="foreign">.</P>
<P>Thirdly, he is an uncleane &s;pirit in the manner of his<NOTE PLACE="marg">In his operation.</NOTE> operation, where ever he lodgeth he defileth that &s;oule and that bodie, therefore the Scriptures call &s;uch &s;om|times <HI>dogges and &s;wine, Revel.</HI> 22. 15. and the filthieft bea&s;ts that are; but the holy Spirit is mo&s;t comely in the manner of his apparition, in his revelation, and ope|ration.</P>
<P>Fir&s;t, in the manner of his apparition, when he appea|red it was either in the likene&s;&s;e of a man or a Doue, or<NOTE PLACE="marg">How the Holy Gho&s;t appeared.</NOTE> in the likene&s;&s;e of fiery tongues; but he never appeared in the likene&s;&s;e of any filthy bea&s;t.</P>
<P>Againe, in the manner of his revelation; he revealed him&s;elfe to his Prophets in a mo&s;t comly manner when
<PB N="212" REF="124"> he &s;pake in them, he &s;pake not out of the &s;ecret parts of nature, they did not foame at the mouth as tho&s;e who were bla&s;ted by the Devill, but the holy Gho&s;t &s;ancti|fied their tongues, and in great mode&s;tie and comeli|ne&s;&s;e they &s;pake the truth.</P>
<P>Thirdly, in the manner of his operation he is mo&s;t ho|ly, for where ever he lodgeth, he &s;anctifieth and purifi|eth that &s;oule and bodie, therefore he is compared in the Scriptures to water and to fire, and to the Fullers &s;ope, <HI>P&s;al. 51. 7. Wa&s;h me and I &s;hall be whiter than the &s;now:</HI> in the originall it is [<HI>Tecabbe&s;eni</HI>] play the Fuller<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> upon me. We may know then whether we be po&s;&s;e&s;&s;ed by Satan or not, if we delight in filthine&s;&s;e or unclean|ne&s;&s;e, for uncleanne&s;&s;e is the un&s;eparable effect of the uncleane &s;pirit: a man may be overtaken by Satan &s;om|times, and Satan may in part pollute him, but he de|lighteth not in it; but if he delight to wallow in that<NOTE PLACE="marg">The godly delight not in &s;inne.</NOTE> &s;inne, and make no re&s;i&s;tance to Satan, then he is cer|tainly the habitation of Satan; when one offered vio|lence to a woman under the Law, <HI>Deut.</HI> 22. 27. if &s;hee cryed out, &s;he was not to die the death; but if &s;he held her peace, and con&s;ented to that villany, &s;he was to die the death: So when Satan commeth to pollute the &s;oule and defile the bodie, if he cry out with <HI>Paul, O wretched man that I am, who &s;hall deliver me from the bodie of this death? Rom.</HI> 7. 24. then we are not to die; but if wee hold our peace, &amp; delight in Satans temptations which pollute the &s;oule and the bodie, then wee are to die.</P>
<P><HI>Is ca&s;t out of a man.</HI>] There is no creature in which Sa|tan<NOTE PLACE="marg">Satans delight is to lodge onely in man.</NOTE> delighteth to lodge, but onely in man; when he en|tred into other creatures, it was but onely to deceiue man, as when he entred into the Serpent, it was for this end, to deceiue <HI>Eva;</HI> he cared not for the Serpent it &s;elfe: &s;o when he entred into the <HI>Gerge&s;ites</HI> &s;wine, it was
<PB N="213" REF="124"> not for the &s;wine that he cared, but onely that he might draw the hearts of the <HI>Gerge&s;ites</HI> from Chri&s;t by drow|ning of their &s;wine; and the rea&s;on wherefore he de|lighteth to dwell in no other creature but man, is, be|cau&s;e there is no vi&s;ible creature that can commit &s;inne but man, <HI>where there is not a Law, there is no tran&s;gre&s;si|on,</HI> for &s;inne is the tran&s;gre&s;&s;ion of the Law, <HI>Rom.</HI> 4. 15. but no Law is given to any vi&s;ible creature but onely to man. This &s;hould be a great motiue to humble man,<NOTE PLACE="marg">A motiue to humilitie.</NOTE> when he &s;eeth &s;uch a great change, that he who was the Temple of the holy Gho&s;t, &s;hould now become a cage for uncleane &s;pirits, and to <HI>make the hou&s;e of God a den of theeues, Mat.</HI> 21. 13. Was not this a great change, when a mans hou&s;e in which he dwelt was <HI>made a dung|hill? Ezra</HI> 6. 11. But this is a farre greater change when man who &s;hould be the Temple of the holy Gho&s;t, is made a receptacle for uncleane Devils; it was a great change in <HI>Naomi,</HI> when her beautie was changed into <HI>bitternes;</HI> and when the <HI>Nazarites</HI> that were whiter than the &s;now, became <HI>blacke like the cole, Lament.</HI> 4. 8. and when <HI>Nebuchadnezzar,</HI> who was a mightie King became a bea&s;t, <HI>Dan.</HI> 4. 33. but tho&s;e changes were no|thing to this change, when man who was the Temple of the holy Gho&s;t, &s;hould become the cage of uncleane Devils.</P>
<Q>When the uncleane &s;pirit is gone out of a man.</Q>
<P>Whether did Satan goe out willingly here, or was <MILESTONE UNIT="Que&s;t."> he ca&s;t out by force?</P>
<P>He was ca&s;t out by force here, he goeth not out wil|lingly <MILESTONE UNIT="An&s;w."> but by collu&s;ion, this is not <GAP DESC="foreign">, by force to<NOTE PLACE="marg">Satan goeth not out willingly.</NOTE> ca&s;t him out, Satan doth not ca&s;t our Satan; but when the Lord ca&s;teth him out by his power, then he is ca&s;t out by force.</P>
<P>Whether is this gift in the Church now or not, to ca&s;t <MILESTONE UNIT="Que&s;t."> out Satan?</P>
<PB N="214" REF="125">
<P>This extraordinary gift to compell Satan to goe out <MILESTONE UNIT="An&s;w."> of a man, is not in the Church now, we haue <HI>prayer and fa&s;ting</HI> now, de&s;iring the Lord to ca&s;t him our, <HI>Mat.</HI> 17. 21. but to charge him to goe out, or to conjure him, the Church hath no &s;uch power; to u&s;e the &s;igne when<NOTE PLACE="marg">Not lawfull to u&s;e the &s;igne when the thing &s;ignified is not.</NOTE> the thing &s;ignified is not, this is a great abu&s;e, if the high Prie&s;t under the Law &s;hould haue put in two counter|feit &s;tones in the bre&s;tplate, when there was neither <HI>V|rim</HI> nor <HI>Thummim,</HI> and promi&s;ed by them, to haue the Lord to an&s;were him, had not this beene a delu&s;ion; &s;o for men now to u&s;e the words of authority, to charge Satan to goe out, when this power is not in the Church, this is but a delu&s;ion; the Church hath power now by excommunication to giue over wicked men into the hands of Satan, but yet they become not <GAP DESC="foreign">, re|ally po&s;&s;e&s;&s;ed, as it was in the Primitiue Church. So the Church now hath power to pray to God for the delivery of the partie, but they haue not power with au|thoritie to charge the uncleane &s;pirit; the Church in her infancie had &s;ome extraordinary gifts which are now cea&s;ed, as to &s;peake tongues, to cure the &s;icke, to ca&s;t out Devils, and to kill, as <HI>Peter</HI> did <HI>Ananias</HI> and <HI>Sa|phira, Act.</HI> 5. 5. to &s;trike blind, as <HI>Paul</HI> did <HI>Elymas</HI> the &s;orcerer, <HI>Act.</HI> 13. 11.</P>
<P>Tho&s;e gifts which are the be&s;t gifts God never with|draweth<NOTE PLACE="marg">God never withdrawes from his Church gifts which are &s;imply good.</NOTE> them from his Church altogether; but other gifts which are not &s;imply the be&s;t gifts, he withdraw|eth them; example, to &s;peake diver&s;e Languages was a gift profitable for the planting of the Church at the fir&s;t, but yet it was not &s;implie nece&s;&s;ary; <HI>Paul</HI> &s;aid, <HI>he had rather &s;peake fiue words in a knowne tongue, than ten thou&s;and words in an unknowne tongue, 1 Cor.</HI> 14. 19. Tho&s;e gifts which are mo&s;t excellent and &s;imply nece&s;|&s;ary in the Church, he taketh not away, <HI>I &s;hew unto you a more excellent way, 1 Cor.</HI> 12. 31. And the Lord hath
<PB N="215" REF="125"> turned the&s;e gifts into more excellent gifts, <HI>Ioh. 14. 12. He that beleeveth in me, the workes that I doe, &s;hall he doe al&s;o, and greater workes than the&s;e &s;hall he doe.</HI></P>
<P>When Chri&s;t was here bodily pre&s;ent with his Di&s;|ciples, his bodily pre&s;ence was not &s;o comfortable to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hem as his &s;pirituall pre&s;ence, &s;o when he was pre&s;ent by miracles, &s;ignes, and wonders in the Primitiue Church&punc; this was but a bodily pre&s;ence in re&s;pect of his &s;pirituall pre&s;ence with us now; when the LORD wrought the&s;e miracles then, it was either to convict the Infidels, or to &s;trengthen the faith of the weak ones, the&s;e <HI>miracles were &s;ignes, not to them that beleeue, but to</HI><NOTE PLACE="marg">Why miracles were wrought.</NOTE> <HI>them that beleeue not. 1 Cor.</HI> 14. 22. When <HI>Paul</HI> healed the father of <HI>Publius</HI> the Con&s;ull, of a Fever, he healed him by a miracle, and made him pre&s;ently to ari&s;e, <HI>Act.</HI> 28. 8. but he healed not <HI>Timothy</HI> that way, but &s;ee|meth rather to play the Phy&s;itian to him, bidding him drinke <HI>no longer water but wine, 1 Tim.</HI> 5. 23. What was the rea&s;on of this? <HI>Timothy</HI> beleeved, therefore he nee|ded not a miracle; but the father of <HI>Publius</HI> beleeved not, he was an Infidell as yet, and therefore a miracle was more nece&s;&s;ary for him.</P>
<P><HI>He walketh through dry places.</HI>] That is, he counteth all other places but de&s;erts in re&s;pect of his former ha|bitation.</P>
<P><HI>Seeking re&s;t and findeth none.</HI>] Satan hath three places;<NOTE PLACE="marg">Three places of Sa|tan.</NOTE> fir&s;t, his place of plea&s;ure; &s;econdly, his place of wan|dring; and thirdly, his place of torment; his place of plea&s;ure is an uncleane &s;oule, in which he delighteth to wallow: his place of wandring is, when he goeth about compa&s;&s;ing the earth too &amp; fro, &s;eeking whom he may devour; and his place of torment is hell. Satan is tor|mented now when he is in his place of plea&s;ure, and in his place of wandring, but his full torment is not come, <HI>Art thou come hither to torment us before the time, Mat.</HI> 8. 29.</P>
<PB N="216" REF="126">
<P>So the childe of God hath three places; his place of<NOTE PLACE="marg">The childe of God hath three places.</NOTE> plea&s;ure, as <HI>P&s;al. 84. 1. How amiable are thy Tabernacles O Lord of Ho&s;ts, my &s;oule longeth, yea even fainteth for the Courts of the Lord:</HI> &s;o he hath his place of griefe, <HI>Woe is me, that I &s;ojourne in Me&s;ech, that I dwell in the Tents of Kedar, P&s;al.</HI> 120. 5. and he hath his place of joy in the Heavens.</P>
<P><HI>And findeth none.</HI>] Spirits haue their re&s;t, they are not<NOTE PLACE="marg">The &s;pirits haue their re&s;t.</NOTE> like quick-&s;ilver which hath <HI>principium motus in &s;e, &s;ed non quietis,</HI> but they haue <HI>principium motus &amp; quietis,</HI> the &s;oule re&s;teth when it is delighted, as the bodie re|&s;teth when it lyeth or &s;itteth. Satans re&s;t is &s;inne, but this is a re&s;tle&s;&s;e re&s;t, the true re&s;t of the &s;oule is God onely, therefore <HI>David</HI> &s;aid, <HI>returne my &s;oule to thy re&s;t,</HI><NOTE PLACE="marg">When the &s;oule re|&s;teth.</NOTE> <HI>P&s;al.</HI> 116. 7. When the &s;oule is not &s;et upon God the right object, then it is <HI>extra centrum;</HI> and as the Needle of the Compa&s;&s;e trembleth alwayes untill it &s;tand to <MILESTONE UNIT="Simile."> the North-Pole, &s;o the &s;oule hath no re&s;t untill it be &s;et upon the right object God him&s;elfe. The rich man &s;aid, <HI>&s;oule take thy re&s;t,</HI> when he had his Barnes full, <HI>Luk.</HI> 12. 9. But riches cannot bring re&s;t to the &s;oule, for the more that a covetous man hath, the more he co|veteth; an example of this we &s;ee in gold-thir&s;tie <HI>Ba|bel, E&s;a.</HI> 14. 4. the more they had, the more they cove|ted: the &s;oules of the wicked are in a &s;ling, 1 <HI>Sam.</HI> 25. a &s;tone in a &s;ling is violently to&s;&s;ed about, &s;o are their &s;oules, and they &s;hall <HI>get no re&s;t day nor night, Rev.</HI> 14. 11. So <HI>David</HI> compareth the wicked <HI>to a wheele</HI> which alwayes turneth about, <HI>P&s;al.</HI> 83. 13. and to a drunken man that <HI>lyeth upon the top of a Ma&s;t, Prov.</HI> 23. 24. If<NOTE PLACE="marg">How to finde true re&s;t.</NOTE> thou would&s;t haue true re&s;t to thy &s;oule, disburden it of &s;inne; Looke how the poore &s;hippe was to&s;&s;ed, &s;o long as <HI>Ionas</HI> was in her, but when he was throwne in|to the Sea, the &s;torme was calmed: &s;o ca&s;t out &s;inne; and then thou maye&s;t haue re&s;t. When a man enter|taineth
<PB N="217" REF="126"> his &s;inne, he is like a man that is &s;icke on the Sea, he runneth from this place to that place to &s;eeke re&s;t, but all in vaine, becau&s;e he hath the &s;ickne&s;&s;e with|in him&s;elfe. God is called by the Hebrewes [<HI>Makem</HI>]<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pius <GAP DESC="foreign"> per antiphra &s;in qua&s;i illocali<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, infinitus, qui nullo loco capitur, &s;ed omnibus rebus locum dat.</HI></NOTE> <HI>locus,</HI> becau&s;e he containeth all things, and is contai|ned of none; every thing is kept in its owne place, God is the place for the &s;oule to re&s;t in: the Philo&s;o|phers &s;ay, <HI>Bonum ex integra cau&s;a con&s;i&s;tit, malum ex quo|libet defectu,</HI> Goodne&s;&s;e cannot con&s;i&s;t without the in|tegritie of all the parts, but evill is a defect of any of them, that a man be in good health, it is nece&s;&s;ary that every humour keepe his ju&s;t temper and proportion, but to make a man &s;icke, it is enough that one humour onely be di&s;tempered: the re&s;t of the &s;oule is GOD, who is all goodne&s;&s;e, but any griefe will di&s;quiet the &s;oule; the &s;oule is a di&s;turbed thing, therefore we mu&s;t admire his power who can &s;ettle it: when Chri&s;t cal|med the winde and the Sea, they &s;aid, <HI>Who is he that both Sea and winds obey?</HI> &s;o we may &s;ay, when God calmeth the &s;oule, and putteth it to its re&s;t; who is this<NOTE PLACE="marg">Why Satan can haue no re&s;t.</NOTE> that the un&s;etled &s;oule doth obey? Satan being &s;o farre from God, who is the place of re&s;t, he cannot finde re&s;t.</P>
<Q><HI>Then he &s;aith, I will returne vnto my hou&s;e from whence</HI> <MILESTONE UNIT="Que&s;t."> <HI>I came out.</HI></Q>
<P>How can Satan returne to that place out of which he hath beene ca&s;t?</P>
<P>Satan is ca&s;t out two wayes, either partially or to|tally: <MILESTONE UNIT="An&s;w."> Partially he is ca&s;t out by illumination, totally by &s;anctification; this partiall ca&s;ting out of Satan,<NOTE PLACE="marg">A twofold ca&s;ting out of Satan.</NOTE> is wrought &s;undry wayes; fir&s;t, by civill education, as <HI>Nero</HI> was very meeke the fir&s;t fiue yeares of his Raigne, becau&s;e he was brought up under <HI>Seneca</HI> a good Ma&s;ter, &s;o <HI>Iulian</HI> &s;o long as he was a Reader in the Church, Satan was ca&s;t out of him partially; and
<PB N="218" REF="127"> &s;ometimes by the con&s;titution of the bodie, as &s;ome<NOTE PLACE="marg">Wicked men how re|&s;trained from &s;inne.</NOTE> ab&s;taine from &s;ome &s;innes, becau&s;e of the con&s;tituti|on of their bodies, as they ab&s;taine from drinke, be|cau&s;e they haue a weake braine; and &s;ometimes by &s;hame; and &s;ometimes by the re&s;training power of God; but it is ea&s;ie for Satan to enter in againe when he hath but &s;uch barres to hold him out; but where there is a totall &s;anctification, he cannot enter in againe there. Now when we call it a totall &s;anctification, it is meant totall here in parts, but not in degrees, that is, there is no facultie in the &s;oule, but there is grace in it as well as there is &s;inne, and therefore Satan cannot en|ter there againe.</P>
<Q>Vnto mine hou&s;e from whence I came.</Q>
<P>No place can content him &s;o well as his former ha|bitation,<NOTE PLACE="marg">Satan de&s;ires to goe backe into his ancient habitation.</NOTE> wherein he hath dwelt a long time, and he glorieth more to repo&s;&s;e&s;&s;e him&s;elfe in his former ha|bitations, than to purcha&s;e new places. When Satan was di&s;po&s;&s;e&s;&s;ed out of the people of the <HI>Iewes</HI> in the Wilderne&s;&s;e by the doctrine of Miracles which <HI>Mo&s;es</HI> wrought, he &s;ought to be repo&s;&s;e&s;&s;ed againe; fir&s;t, by Idolatrie; &s;econdly, by Whoredome with the daughters of <HI>Moah,</HI> and by rebellion: &s;o when hee was di&s;po&s;&s;e&s;&s;ed out of the Chri&s;tian Churches in the Ea&s;t, fir&s;t, he &s;ought to be repo&s;&s;e&s;&s;ed again by &s;chi&s;mes and here&s;ies, but e&s;pecially by Arriani&s;me, then he fully repo&s;&s;e&s;&s;ed him&s;elfe againe by <HI>Mahomet.</HI> If thou<NOTE PLACE="marg">How to keepe us free from Satan, that he enter not againe.</NOTE> be free from Satans po&s;&s;e&s;&s;ion, looke not back againe as <HI>Lots</HI> wife d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d; Satan is like a Raven, when he is driven from a dead carka&s;&s;e, he fleeth but a little from it, and is readie to returne to it againe; when a man commeth <MILESTONE UNIT="Simile."> out of a Bathe, the Phy&s;itians pre&s;cribe to him then, that he looke well to him&s;elfe, for he is readie to catch cold, becau&s;e his pores are open; &s;o when Satan is ca&s;t out, a man hath neede then to be very vigilant,
<PB N="219" REF="127"> that Satan &s;urpri&s;e him not againe, <HI>For if after they haue e&s;caped the pollutions of the world through the knowledge of the Lord and Saviour Ie&s;us Chri&s;t, they are againe in|tangled, and overcome, the latter end is wor&s;e with them than the beginning, 2 Pet</HI> 2. 20.</P>
<Q>And when he is come, he findeth it emptie, &s;wept, and garni&s;hed.</Q>
<P>This hou&s;e was &s;wept and hung, but it was not well furni&s;hed within.</P>
<P>Ob&s;erue that God never commeth to the &s;oule with<NOTE PLACE="marg">God commeth never with an emptie hand.</NOTE> a privation, but as he taketh away &s;inne, &s;o he putteth in grace, pull up the thornes, and then &s;ow the wheate, <HI>Iere.</HI> 4. 3. Cea&s;e to doe evill, and then learne to doe good, <HI>E&s;ay</HI> 1. The Lord liketh not this privatiue Di|vinitie, <HI>Cur&s;e yee Meroz, becau&s;e they came not to the helpe of the Lord, Iudg.</HI> 5. 23. So when <HI>I was an hungred, yee gaue me no meat at all. Mat.</HI> 25. 42. Many men doe con|tent them&s;elues with this, they will doe their enemy no harme, they will haue no medling with him, but this is the &s;weeping of the hou&s;e onely, but they come not to the po&s;itiue part, I will doe him good, and there|fore Satan may get entrance againe.</P>
<Q>Then goeth he, and taketh &s;even other &s;pirits with him more wicked than him&s;el&s;e.</Q>
<P>Here the que&s;tion may be mooved, whether &s;ome<NOTE PLACE="marg">Whether &s;ome Devils be wor&s;e than others?</NOTE> Devils be wor&s;e than others? It may &s;eeme there are, becau&s;e <HI>Beelzebub</HI> their Prince he is wor&s;t, goe to the hels <HI>prepared for the Devill and his Angels, Mat.</HI> 25. 41. And as among&s;t the good Angels, &s;ome are Powers, Dominions, and &s;ome Thrones; &s;o it &s;eemeth that a|mong&s;t the wicked Angels, there are &s;ome more wic|ked than others, they are not then called wor&s;e &s;pirits, becau&s;e they are moe in number onely, but they are wor&s;e, becau&s;e they are more malicious; they are all bad &s;pirits, but &s;ome exceed others in malice and wic|kedne&s;&s;e;
<PB N="220" REF="128"> many men doe mi&s;take Satan and his Angels, they thinke that &s;ome of them are &s;pirits which doe no harme, but they are all &s;worne enemies to mans &s;alva|tion, therefore Satan is called the <HI>red Dragon,</HI> the <HI>red Dragon</HI> delighteth not onely to kill men for hunger, but al&s;o for &s;port to kill them&punc; what can we looke for then of tho&s;e infernall &s;pirits of de&s;truction?</P>
<Q>And the la&s;t end of that man is wor&s;e than the fir&s;t.</Q>
<P>His la&s;t end is wor&s;e than his beginning in three re|&s;pects;<NOTE PLACE="marg">The end of the wicked is wor&s;e than their be|ginning three wayes&punc;</NOTE> fir&s;t, in re&s;pect of God; &s;econdly, in re&s;pect of him&s;elfe; thirdly, in re&s;pect of Satan.</P>
<P>Fir&s;t, in re&s;pect of God, who ju&s;tly puni&s;heth him this wi&s;e, by giving him up unto a reprobate &s;en&s;e, be|cau&s;e he loved not the truth: &s;econdly, his la&s;t end is wor&s;e in re&s;pect of him&s;elfe, becau&s;e he is dyed over a|gaine with &s;inne; tho&s;e &s;innes in the Scripture are cal|led Scarlet &s;innes. Scarlet is called <HI>Shani</HI> or <GAP DESC="foreign">,<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> becau&s;e it is twice dyed. So men when they fall backe, they are dyed anew againe, and as <HI>recidivatio in morbis e&s;t periculo&s;a,</HI> &s;o is the falling into &s;inne anew againe. So it is wor&s;e in re&s;pect of him&s;elfe, becau&s;e after that a man is illuminated, he is more readie to become pro|phane, if he be not &s;anctified: Take water and heat it, <MILESTONE UNIT="Simile."> and &s;et it in the ayre, it will freeze &s;ooner than cold wa|ter; So if a man be illuminated, and haue &s;ome ta&s;te of &s;anctification, and then fall backe againe, he is in a wor&s;e ca&s;e than he was in before. Thirdly, he is wor&s;e in re|&s;pect of Satan, for when Satan catcheth him againe, he maketh him twice more the childe of hell. A &s;ailor hath a pri&s;oner fettered by the hands, necke, and feete, the pri&s;oner beggeth of him, that he would relea&s;e him, he relea&s;eth him all to the foote, he &s;lippeth his foote out of the fetters and e&s;capeth; if the Iailor catch him againe, he layeth a double weight upon him, and fette|reth him twice as &s;ure as he was before; &s;o when a &s;in|ner
<PB N="221" REF="128"> &s;eemeth to e&s;cape from Satan, being enlightned and in &s;ome &s;hew &s;anctified, if he fall backe againe, he brin|geth &s;even wor&s;e &s;pirits with him.</P>
<P>The application of the Parable is, <HI>Even &s;o &s;hall it be</HI><NOTE PLACE="marg">The application of the Parable.</NOTE> <HI>al&s;o unto this wicked Generation.</HI> As if Chri&s;t &s;hould &s;ay, when I came among&s;t you, yee were in d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rkene&s;&s;e, but by my mini&s;terie yee haue beene illuminated, but maliciou&s;ly now yee impugne this truth, and yee are po&s;&s;e&s;&s;ed with &s;even wor&s;e &s;pirits than before, therefore your end mu&s;t be wor&s;e than your beginning.</P>
<TRAILER>FINIS.</TRAILER>
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<DIV1 TYPE="addition">
<PB REF="129">
<PB REF="129">
<HEAD>&para; <HI>An Addition.</HI> Pag. 122. line 11.</HEAD>
<P>TO rai&s;e up &s;eed to the brother, that is, to the el|de&s;t brother, <HI>Deut. 25. 5. If brethren dwell toge|ther, and one of them die,</HI> that is, if the fir&s;t or el|de&s;t die and haue no &s;eede, then his &s;econd brother was bound to rai&s;e up &s;eede to him if he were not married; for the Law &s;peaketh of brethren dwelling together, and not married or fori&s; familiate: an example of this we haue in <HI>Er</HI> and <HI>Onan, Gen.</HI> 38.</P>
<P>Secondly, if he had no brethren, then his neere&s;t Kin&s;man was bound to performe this duty to him, if he had not beene married.</P>
<P>But it &s;eemeth that this dutie is required of <HI>N. Rut.</HI> 4. <MILESTONE UNIT="Object."> although he had children, for he &s;aith, <HI>then I &s;hould marre mine owne inheritance.</HI></P>
<P>It is onely required of him here to redeeme the inhe|ritance, <MILESTONE UNIT="An&s;w."> but not to marrie his Cou&s;ins wife; this was onely <HI>&s;tare &s;uper nomen defuncti,</HI> that is, to make his childe to be reputed as the childe of the dead, and &s;o the childe &s;hould not be counted his &s;onne, but the &s;onne of <HI>Chilion;</HI> thus his inheritance &s;hould haue beene marr'd, and his name ra&s;ed out, and this made <HI>N</HI> to re|fu&s;e, but if the Cou&s;in were not married, then he was bound to marry the wife of his Kin&s;man.</P>
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<DIV1 TYPE="errata">
<HEAD>Erratum.</HEAD>
<P>Page 166. line 13. <HI>Dele</HI> not.</P>
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