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AN EXPOSITION OF THE MORALL LAVV, OR TEN COMMANDEMENTS OF ALMIGHTIE GOD, Set dovvne by vvay of EXERCITATIONS.
Wherein is contained an explanati
Together with an explication of theſe Scriptures which depend upon, or belong unto every one of the Commandements.
All which are cleared out of the originall languages, the cuſtomes of the Iewes, and the diſtinctions of the Schoolemen.
〈 in non-Latin alphabet 〉 Conſidera & invenies.
By Iohn Weemſe, of Lathocker in Scotland, Preacher of Chriſts Goſpell.
LONDON. Printed by T. Cotes for Iohn Bellamie, and are to be ſold at his ſhop at the ſigne of the three Golden Lyons in Cornehill, neere the Royall Exchange. 1632.
Canaan, the Lord gave them three guides, Moſes, Aaron, and Miriam; of thoſe three guides Miriam was the meaneſt; ſhe was a woman,Moſes, therefore ſhe was ſtricken with leproAaron was their ſecond guide, but in ſomethings hee proved a blinde guide to them, for hee ſet up a golden calfe before them: Moſes was their third guide, but hee could not bring them to Canaan, it was
Joſhua who brought them to their reſt. So there are three guides which direct men in this world; firſt corrupt nature, or natura non ſuſcitata, that is, nature not wakened or ſtirred up by learning; this guide is but like unto Miriam, and oftentimes it murmureth againſt Moſes, the law of God. The ſecond guide is ratio ſuſcitata, reaſon wakned and ſtirred up, and ſomewhat refined by learning and huMoſes as well as leprous Miriam. The third guide which directeth men here; is the law of God, which ſheweth us the way to Canaan and our eternall reſt. Moſes guidMoſes added the blacke colours in the ceremonies; but when Chriſt came in the fleſh, then hee was ſeene in his vive colours: and as the fain ſpicis, to the Iewes in farina, ſed nobis in pane; that is, the Patriarches ſaw him as it were, but in the eare of the corne, the Iewes ſaw him in the meale, but we ſee him in the bread ſet upon the table before us. The ſecond way how Moſes directed them, was by his judiciall lawes, guiding them in their policie and commonwealth, where for hardneſſe of their hearts, hee permitted many things to them; but their chiefe and principall guide was the Morall law, which is that guide of guides. David when hee breaketh out in commendaDatur duris in flagellum, proficientibus in paedagogiam, & perfectioribus in ſolatium; the law is a whip and a ſcourge to the ſtubborne and diſobedient, it is a tutor to thoſe who begin to learne new obedience, but it becometh a comforter and a counAntinomians who ſet themſelves againſt the law, and will baniſh it out of the Church, whereas Chriſt came not to deſtroy the law but to fulfill it Chriſt and Moſes were in the mountaine together:Moſes, and the ſong of the lambe,David ſaith, are ſlippery places. In Iſrael when a man built a new houſe he was commanded to make a battlement about it,
Iam. If ye fulfill the royall Law yet doe well.2.8.
Iob. 23.17. His wayes have I kept and have not declined from them.
Iudea.
Iudea.
Moſes, obliged not the Iewes; but onely in Iudea. Example, no Levite might have a poſſeſſion in Iudea particularly by himſelfe; yet their Law did not binde the Iewes out of Iudea;
Cyprus ſold his poſſeſſion, and laid the mony downe at the Apoſtles feete. Act. 4.36. but Gods morall Law bindeth all perſons, in all places an therefore it is called the royall Law, or the Kings Law, Iames, 2.8. For that which the King commandeth to be common, is common to all; as the Kings high way, Num. 21.2. So the Kings weight. 2. Sam. 14.26. He weighed the haire of his head at two hundred ſicles after the Kings weight; That is, the weight wherewith all men weighed. So the Kings Law, that is, the Law which all are bound to walke in. Contrary to this, is pervertere vias domini, to pervert the wayes of the Lord. Act. 10.13. It was a great blindeneſſe then of thoſe, who ſaid Act. 16.21. that Paul and Silas taught cuſtomes which were not lawfull for them to receive, neither to obſerve being Romans. But Gods morall Law bindeth all people a like.
Moſes obliged not the inner man. Example, Tooth for tooth, and eye for eye, Deut. 16.21. When one had paid tooth for tooth, or eye for eye, hee had ſatisfied the judiciall Law; for that Law re
Thirdly, The iudiciall Law was fitted for them, as they were a people of a hard heart; as the law of divorce,Solon being asked, whether he had given the beſt Lawes to the Athenians or not? Anſwered: the beſt that they could ſuffer. So the Lord fitted theſe Lawes to the nature of that people: but the morall Law of God, is not fitted that way to the eſtate of men; but all men muſt fit themſelves to it.
Fourthly, ſome of the Iudiciall Lawes exempted ſome men, from performing ſome duties;Deut. 24, 5. A mad ſhould not goe to the warres, nor bee charged with any buſineſſe, the firſt yeare that hee is married. But the morall Law preſcribeth alike obedience to all, Ioel. 2, 16. Let the bridegroome goe forth of his chamber and the bride out of her cloſet.
Secondly, let us compare Gods morall Law,Daniel in Babylon might not eate of any of the uncleane meates of the King of Babel, Dan. 1, 8. Some of the cePaſcha. But the morall Law obliged all people, at all times, and in all places. Theſe ceremonies which had relation to the Temple, they kept them neither in the wilderneſſe, nor in the captivitie: as they paid nothing to the Prieſts who ſerLevit. 24.
Againe, the ceremoniall Law was accommodated and fitted to them, as they were infants in the Church; and it was fitted to their capacity and non-age: but the mo
ex accidente indirectly, but the morall per ſe and directly.ex accidente; for it was appointed in expiationem peccati, for the expiation of ſinne: as the judiciall Law was appointed in paenam peccati, for the puniſh
Fourthly, theſe ceremoniall Lawes are called, praecepta non bona, Ezekiel. 20.25. I gave them alſo ſtatutes that were not good, and judgements whereby they ſhall not live.
mala, as the ſtatutes of Omri. Micah. 6.16. Secondly, non bona, as the ceremoniall Law. Thirdly bona, as the morall Law. The Lord calleth theſe ceremoniall precepts, non bona: becauſe they could bring nothing to perfection, Heb. 10.1. And he that kept them could not live by them; they were given but as hedges to keepe in the people,not good, becauſe they brought nothing to perfection.but ſhadowes to them, of good things to come, Heb. 10.1. They commanpraecepta non bona. But the morall Precepts are juſt and holy, and the man that doth them, ſhall live in them, Gal. 3.12.
ratio legis eſt anima legis,
anima huius legis, and as farre as the wiſedome of God, differed from the wiſedome of man; ſo farre differeth the Law of God, from the ci
Secondly, the civill Law ſaith,de minutis non curat lex, that is, the Law looketh not to every ſmall tranſgreſſiMat. 23. The Nazaret was forbidden as well to eat the kernell of the Raiſin, as to eate the huske, or drinke the Wine. Num. 6.4. So the Lord forbiddeth in his Law, as well the firſt motions of the heart without conſent, as he doth the act it ſelfe; but mans Law looketh not to theſe:atomes, the very little motes, which are the leaſt things we can perceive: ſo the bright Law of God, ſheweth us theſe firſt motions of the heart to be ſinne, which the naturall man would thinke to be as ſmall as the motes in the Sunne.
Thirdly, the civill Law ſaith, Cogitationis paenam in noſtro for
but the morall Law firſt taketh orWhy is thy countenance fallen, Gen. 4.6. then to the gnaſhing of teeth, Act. 7.54. Ceſeph ſignifieth both foaming at the mouth, and anger, Eſth. 1.18.
Raca or foole: then ſee how the morall Law purſueth the act it ſelfe; as firſt, the Phariſees revenge, tooth for tooth and eye for eye: then Cains revenge, ſeaven for one. Then Lamanes revenge, ſeventy for one, Gen. 24. Then Hamans
Thou ſhalt not avenge nor remember Levit. 19, 18. A man is ſtrucken with a dagger, when he throweth away the dagger then he par
5. Ethic. cap. 1
Fiftly, mans Law permitteth many things, which the Law of God altogether diſaloweth; mans Law permitAthenians made a Law of it; and Draco and Solon approved it. The Law of the twelue taMoechum in adulteri
12 tabul.lege Iulia, it was onely per
Fourthly,
Laſtly,Paul Rom. 7, 21. calleth ſin a Law, belato-anguſta, but the Law of God is anguſto-lata.
The concluſion of this is. From the generalitie of the Law that all men are bound to walke in it, therefore all men ſhall be judged by it; but with this difference, the Heathen and Pagans ſhall be judged, onely by it, as it is the Law of nature. The Iewes ſhal be judged by it, as it is the Law of Moſes; by whom the Lord wrot theſe great things of his Law, Hoſ. 8, 12. There is one that accuſeth you, even Moſes in whom ye truſt, Ioh. 5, 45. Thirdly, Chriſtians ſhal be judged by the evangelicall law. Rom. 2, 16. God ſhal judge the ſecrets of men, by Ieſus Chriſt, according to my Goſpel.
Secondly, from the brightneſſe and puritie of the Law; let us learne to walke as the Children of light: for the bright Law is ſet up to diſcover ſinne to us, that we may ſhunne it. A man that hath a neate and a cleane houſe; he hath a looking glaſſe ſet up in it, that men may decerne the ſpots in their faces, to the end, they may doe them away; the Law of the Lord is that glaſſe ſet up in his Church that it may ſhew us our ſpots, and that we may doe them away. But if any man be a hearer of the word, and not a doer, he is like unto a man beholding his naturall face in a glaſſe; for he beholdeth himſelfe and goeth away, and streight way forgeteth what manner of man hee was, Iam. 1.23. So it is, if we forget our ſpirituall face when we looke in the Law.
From this that the Law is ſpirituall and ſearcheth the ſecrets of the heart, the concluſion is. That mens Lawes bind not the conſcience directly, Aquinas ſayeth out of Seneca; Servitus in totum hominem cujuſcunque, ſortis per omnia non deſcendit: but we may convert this ſpeech, Servitus in totum hominem cujuſcunque ſortis per omnia deſcendit: no Law of man can bind the conſcience of any, no not of the pooreſt Slave that is, Slaves in the Revelation are called,bodies, Rev. 18.13. She ſold bodies, that is, ſlaves; why are ſlaves called bodies? becauſe as Epiphanius obſerMaſters according to the fleſh.
Eph. 6.5. the body is but nedena the ſheath of the ſoule. Dan. 7.15. I Daniel was greived in my ſpirit in the midſt of my Sheath. But the moral law of God bindeth both ſoule and bodie: and this is that which Iames ſaith, there is one Lawgiver who can both ſave and deſtroy. Iam. 4.12. meaning God who can deſtroy both ſoule
From the excellencie and perfection of the morall Law, we may draw this concluſion. That no man ſhould
Iam. 4.17. for then he judgIſrael ſaid, the way of the Lord is not equall. Ezek. 18.25.
Exod. And it came to paſſe, one the third day in the morning that there were thundrings and lightnings and a thicke Cloud upon the mount, &c.19.16.
FIrſt conſider, where the Lord gave this Law? upon Mount Sinai, and in the Tabernacle. Secondly, how he gave it? with thundering and lightning.Sinai was called the mountaine of God.
The Lord gave his Law upon Mount Sinai: it is called the mountaine of God; not for the height of it, as tall Cedars are called the Cedars of God: but it is ſo called becauſe oftentimes the Lord appeared there and gave his Law there: and from this the Heathen called their Gods, the Gods of the Mountaines 1 King. 20.13. And therefore they ſacrificed in the high places.
The Apoſtle,Sinai and Sion.
Gal. 4.25. maketh a compariſon beSinai and Sion; that is, betwixt the Law and the Goſpell, and he compareth Sinai and the Law to Hagar the bondwoman, who brought forth bond Children;
Sinai to Sara the free woman, who brought forth free Children, and he maketh Sinai, Hagar and her ChilSion, Sara and her Children agree together or are in the ſame ranke: then he maketh Sion, and Sara
Hagar and Sara; and the bondwomans Children and the free. Let us ſtudie then to flye from Sinai, that burneth with fire and is a Mountaine of blackneſſe and darkeSion and to the City of the living God, the heavenly Ieruſalem, which bringeth forth free Children, Heb. 12.18.22.
and Sion like Ebal and Gerazim.Sinai is like Mount Ebal, where the Tribes ſtood who curſed: and Sion is like mout Gerazim, where the Tribes ſtood to bleſſe. If we would be bleſſed, let us draw neere to Sion and Gerazim, and ſhunne Sinai and Ebal.
The Law was given in Sinai and in the Tabernacle: ſome part of this Law concerned onely the Iewes,Sinai, but the ceremoniall Law in the Tabernacle.Moſes in the Tabernacle, Levit. 1. and when the Tabernacle was deſtroyed then the cereSinai indureth for ever, and ſhall re
The ſecond thing to be conſidered, is the manner how the Lord gave his Law.
The Lord gave his Law with thunder and lightning, there is a great ſimilitude betweene naturall Thunder and ſpirituall Thunder;Pro. 6.13. when he maketh ſignes with his fingers he is ſaid to ſpeake with them; and bevox in Aere, the other is vox in Sanctuario, Pſal. 29.9. But in the Temple every one ſpeaketh of his glorie,
Secondly,Heb. 3.12. and it diſcerneth the very cogitations of the heart.
Laſtly, this naturall Thunder maketh Hindes to calve; it renteth the rockes, and it breaketh the hardeſt things which withſtand it, but not the ſofteſt:reſiſteth the proud, and giveth grace to the humble Iam. 4.6. Pſal. 81.7. I anſwered thee in the ſecret place of thunder. Beſether ragnas, Symmachus,
in loco abſconditò majeſtatis: and the reaſon of the ſpeech was this,filia voces, and the GreExod. 19.16. and therefore kol is called a voyce, and when Bath is joyned with it, it is taken for a kind of Propheſie aIoh. 42.29. when the Father ſaid to his Sonne I have glorified it, and will glorifie it againe. Some of thoſe that ſtood by ſayd it thundred, others ſaid it was an Angel that ſpake to him;
Kol, others ſay it was bath kol; and they ſay an Angel ſpeaketh to him, ſpeaking after the manner of the Chaldeans, who aſcribe the workes of God, to his Miniſters the Angels or contra.
Eccleſ. 5.6. ſay not before the Angell the, Seventy hath it, ſay not before God ſo the Chaldies call mortem repentinam, angelum mortis. And wee may obſerve furIohn, in al the Revelations made to him, ioyneth thunder with the Revelation. as cap. 4.5. and out of the Throne proceeded Lightening and Thundrings, and voices. So cap. 6.1. I heard as it were the noiſe of thunder, one of the foure beaſts ſaying come and ſee. So cap. 10.3. and when he had cryed, ſeaven thunders uttered their voices: thus we ſee how the two thunders goe together: and therefore the Hebrews call them Tomim,
gemelli. The Chriſtian Iewes,
The people when they heard the thunder, and the Lord ſpeaking, to them out of the cloud, were exceeExod. 20.19. and they ſaid unto Moſes, ſpeake thou with us, and we will heare. The Lord behoMoſes himſelfe feared and quaked, Heb. 12.21
Moyſes and the people were affrayd at the giElias, there came a ſtrong wind and rent the Mountaines, and the Rocks, and the Lord was not there: and after the wind, an Earthquake; and the Lord was not there: and after the Earthquake, a Fire; and the Lord was not there: and afKing. 19.17.18, the Lord hath qualified theſe thunKol, a thundering voyce, he hath made, bath Kol, vox in ſilentio, a ſmall voyce; and now Bonarges, the ſonnes of thunder, doe qualifie their threatnings, and temper them; that they become the ſonnes of conſolation; and as after thundring there commeth Raine: ſo after their threatnings, with pitty and teares of compaſſion; they end in comfort.
Exod. And the Lord ſaid unto Moſes, hew the two Tables of Stone, like unto the firſt.34.1,
LEt us conſider firſt who wrote the Law? ſecondly why it was written upon ſtone? thirdly why upon hewen ſtone? forthly, why upon two Tables? laſtly, why & wherefore they were ſo written, that this writting took up the whole Tables; ſo that there was no blanke left?
Firſt the Lord wrote the Law:write according to the phraſe of the Scripture, is uſually, to give Lawes, as Eſay 10.1. Woe to them that write grievous things which they have preſcribed. So Dan. 6.8. Now O King, write the decree, that is, give out the Law.
Whether were the ſecond Tables written by God, or by Moyſes?
They were written by God as the firſt were, for Deut. 10.2. it is ſaid I will write in the Tables, the words that werein the firſt Tables.
But it may be ſaid,
Exod. 34.28. that Moſes was with
the Lord fortie dayes and fortie nights, hee did neither eate bread nor drinke water: and hee wrote upon the Tables, the words of the covenant, the ten Commandements.
he did neither eate nor drinke, to wit Moſes, here is a reſt diſtinguiAtnach. and he wrote upon Tables, to wit God.
Moyſes, and the King, are ſaid to write the Law.Moſes wrote the Law, and the King is commanded to write out the Law. The Lord wrote the Law,Moſes wrote the Law, that is, Hhamuſha, the whole five bookes of Moſes:
Deut. 17:18. This is called Miſhne torah, the repetition of the Law, or the copie of the Law, Iohn 8, 32. And the reaſon why the King wrote out Deuteronomie,
Moſes Law, was this; becauſe it is a compend of the whole Law, and all theſe things commanded to them concerning the King, are ſet downe in it: in the other bookes, there are many hiſtories and things, which con
The Lord wrote the ten Commandements, and gave them by the miniſterie of the Angells to Moſes, Gal. 3.19.It was ordained by Angels in the hand of a Mediator, that is, Moſes and the Angells were Mediators in the giving of this Law. So Act. 7.53. They received the Law by the diſpoſition of Angels. Moſes himſelfe againe wrote the Iudiciall, and ceremoniall Law, but grace was given by Chriſt. The firſt was given by God himMoſes gave, were more particular determinations, and caſes depending upon this Law; but Ieſus Chriſt gave grace.
What was the reaſon, why Chriſt wrote none of the
The reaſon ſeemeth to be this;
But by this reaſon it ſhould ſeeme, that God ſhould not have written the ten Commandements with his owne hand, for feare of Idolatry alſo.
There was no ſuch danger of Idolatry here; becauſe the Tables were kept within the Arke, where the people ſaw them not.
The Lord wrote the commandements upon ſtone. We find in the Scripture, that they did write of old in Lead, Iob. 19.24. ſo in ſtone. Thirdly in the Saphire and other pretious ſtones; as the names of the twelve Tribes were written upon two Onix ſtones. Exod. 28.10.ceraetae, or levigatae tabulae, ſet over with wax; and they were called Pugillares tabulae, quod ſtylo pingerentur, So Luc. 1.36. Zacharie called for writting Tables. Fiftly, they wrote in parchment, So Iere. 36. Iehoiachim cut the rowle of Ieremies propheſie with a knife. So they wrote in braſſe, as that covenant wch was made betwixt the Romans, & the Iewes, was written in braſſe, 1 Mac. 8.22. & cap. 15.13.
Moſt of the Iewes hold, that the Law was written by God in a Saphire. And Epiphanius is of this mind in his treatiſe of the twelve pretious ſtones. So Rabbi Ioſeph
Cant. 1. Suidas in Moſen and Abulenſis upon Exod. 24.16.Deut. 33.2. The Lord did ſhine from Paran, and there came a fierie Law from his right hand: they ſay the glorious beames which came from the Lord ſhined upon the Saphire, and made a reflexe backe againe, caſtIſraelites whereſoever they went, even from Aegypt whence they came, untill they came to the Land of Edom, which was neere to the promiſed Land. Then it was not a Saphir upon which he wrote; but another ſtone.
Zach. 7.12. They made their hearts like the Adamant ſtone. This Adamant is ſuch a ſort of ſtone, that no Iron can cut it, it will breake any matHierome, but it cannot be broken it ſelfe: thereab
et
Plinie writing of it ſaith, Durities ejus eſt inenarrabilis, et ſimul ignium victrix natura, et nunquam incaleſcens, and then hee addeth, illa invicta vis,
et duarum violentiſſimarum naturae rerum contemptrix, hircino tamen rumpitur ſanguine fadiſsimo animalium. That is, this Adament which wil neither be broIere. 5.13. They have
made their faces harder than the rocks. The heart of a wicChron. 28.20.21.22. When the Lords hand was againſt Achaz, the more that he afflicted him, the more he hardened his heart; therefore the Lord ſaith of him; This is that Achaz. And Kinchi marketh upon Pſal. 115. that the Article Hu, is ſet-before ſome notable tranſgreſſors, as Gen. 36.43.The Hebrewes call this milleth hatThis is Eſau the Father of the Edomites So Numb. 26.9. this is that Dathan and Abiram. So Gen. 10.9. He was a mighty hunter before the Lord. So 2 Chron. 28 This is that Achaz that hardned his heart.
He wrote the Law upon ſtone,Eſay
Seventie hath it,
which conſumeth not. Iob. 13.28. to ſignifie the induThou writeſt bitter things againſt me. To correct is actio tranſiens, to write is actio permanens.
The Lord wrote the Law upon hewen ſtone, to teach us, that he muſt prepare our hearts and ſmooth them, beBreaking up of the fallow ground Hoſe. 10.12. For as the Husbandman in the Summer breaketh up the ground, and pulleth out the Thornes; that the Land may be fitte to receive ſeede: So the Lord breaketh up the fallow ground of our hearts,
He wrote the Law upon two Tables, and Salomon
Prov. 3.3. Write mercie and truth upon the Table of thy heart. The Lord doth not care that thou have the Law written upon the poſts of thy doore, & the fringes of thy garment; but he will have it written in the heart. Pſal. 40.7. In the volume of thy booke it is written of me, I delight to doe thy will, O my God: yea thy Law is in the midſt of my heart. Where the holy Ghoſt alludeth to the forme which was under the Law, they wrote upLuc. 4.2. He rowled up the booke;
Ducere ad umbilicum.
mize umize, one both the ſides, one the one ſide, and on the other, Exod. 22.15. The Seventy reade it, Hinc et hinc erant ſcriptae.
Zach. 5.3. The curſe of the Theefe upon the one ſide, and the curſe of the Swearer upon the other ſide; mize umize it was written in both the ſides, that they might reade it both before and behind.
Gnalpanim in facie; the other in tergo. The Greekes had
Ezek. 2.10. was it had written in it Lamentations and mourning and woe. So the flying, rowle of the curſe of God Zach. 5.3 had the
Laſtly, this writting tooke up the whole Tables,Deut. 4.2. Ye ſhall not adde to the word which I commande you, neither ſhall ye diminiſh ought from it.
The concluſion of this is,hearts of fleſh Ier. 31.33. and ſhal betroth us to himſelfe for ever in judgement righteouſneſſe and in loving kindneſse, Hoſ. 2.19. Then we ſhall not fall away from the covenant againe.
Exod. I am the Lord thy God, &c.2.20.
THe Lord, Exod. 34.28. wrote upon the Tables the Words of the Covenant, the ten Commandements.
I am the Lord thy God &c. and they ſay, this muſt
I am the Lord your God, it is as much as if hee ſhould ſay,Iſraelites before they came to receive the Law, they beleeved in him, Exod. 4.31. and Exod. 14.31. after that they had paſſed the red ſea, They beleeved in God and in Moſes. They believed in God already, and therefore they needed not a new preExod. 19.8. In theſe words then, I am the Lord thy God,
the Lord God.
All the Commandements are ſet downe by way of precept. Thou ſhalt not commit Adultery, and, Thou ſhalt not steale.
Exod. 34.28. God wrote in Tables the ten words of the Covenant, ſhould not bee tranſlated here, He wrote ten Sentences. as Mat. 21.24. I will aske you one word; that is, one Sentence, or one Queſtion: but it is taken here, Proſententia precipiente, for a commanding Sentence, as Eſth. 1.10. The Queene refuſed to come at the word of the King,
De calogus is called a command: ten
words, that is, ten commands. Theſe words then are not a command, but a preface to the commands; becauſe they are not ſet downe by way of precept as the reſt of the Commandements.
In this preface we have to conſider what is craved of us? ſecondly who craveth it of us? Firſt, what is craved; obedience, that they ſhould hearken: for obedience beSpeake Lord, for thy Servant heareth 1 Sam. 3.10. Secondly who craveth this attention? it is Iehova, the great and mighty God.
There are foure things to be marked in this name Iehova; firſt, that God revealed not himſelfe to any,Iehova.
Iehova untill Moſes time, Exod. 6.3. I was knowne before to be ſhaddai, and I manifeſted my ſelfe to the Patriarches by Adonai, and Elohim; but I maniIehova, which ſignifiMoſes.
But this name Iehova was knowne before Moſes time,
Gen. 4.26. incaptum eſt nomen Iehova invocari, So Gen. 15.8.
The Fathers who lived before Moſes time,
Iehova, untill he reveaMoſes.
Iehova, but Elohim or Adonai; but Moſes, who wrote the hiſtorie of Geneſis, after that this name was revealed unto him, he uſed this word, Iehova, in the hiſtorie of Geneſis. Moſes doth not ſet downe here the words of the Patriarches, but the ſenſe of their words: they called him Elohim and Adonai, but Moſes called him Iehova. This name was Peli before, a hid name, admirable, or ſecret. Peloni almoni, is a name in the Scriptures, which is not expreſſed but underſtood; as Ruth. 4.1. So in the Goſpell, Ye ſhall goe unto what ſhall I call him his houſe.
Mat. 26.18. and of Peloni almoni, is made Palmoni, Dan. 8.13. which the Seventy tranſlate Manoah asked the Angell what his name was, he anſwered my name is Peli, admirable or ſecret Iudg. 13.18.Iehova,
Minerva which was called Sai, they had this inſcription written: Ego ſum omne quod extitit, eſt, et erit, meumque peplum nemo adhuc mortalium detexit. And they prayed that their God would unvaile himſelfe unto them, that they might underſtand ſomething of his great majeſty. It was not for the benefit of the Church to know the Angels name; and therefore he concealed it.
Paul wrote his Epiſtle to the Hebrews; wiſedome made him to conceall his name: for he becomming now of a Iew, a Chriſtian; his Epiſtle would have had the leſſe credit with the Iewes: and therefore hee concealeth his name.Iehova from the Patriarchs ſo long.Iehova from the Patriarchs ſo long, was his wiſedome: but now when the promiſes were to bee accompliſhed which hee had made before; hee expreſſeth his name Iehova.
The ſecond thing to be conſidered in this name is, that he is called Eheie, Ero quì ero, Exod. 3.14. that is, whoſe eternitie endureth for ever: and hee is called Eheie, who was, is, and is to come: for, the future tenſe with the Hebrews comprehendeth all the three times, paſt, preIohn ſaith of the beaſt, Reve. 17.11. the beaſt which was, and is not: the thing that is paſt, is not: and Ezekiel. 26.19. thou ſhalt be no more:
Alpha and Omega, & he is oppoſite to man by way of contradiction, which is the greateſt contrarietie that is.
deus eſt, homo non eſt, Iohn expreſſing this name Eheie, expreſſeth it thus Revel. 1.8. ſetting them downe as nounes; and he would raIehova by them: for by nature they are participles, they ſhould not bee taken materiEheie and Iehova, he calleth them
The third thing to bee obſerved in this name is,Iod added to ſome words for the whole name Iehova.
Iod and no more of the name Iehova, is added to words: example Ionas. 1.9. I am an Hebrew & I feare the Lord God; it is in the original Gnibhri anochi, as if he ſhould ſay,Iehova or belonging to him, the letter Iod is not Affixum here, and the ſentence would be perfect without it Gnebher anochi: but this Iod added to it, carrieth this ſenſe,I am an Hebrew belonging to Iehova.
The fourth thing to bee obſerved in the name Iehova,
Iehova is giAdonai, and Elohim, are given to creatures, as to Angels and to men; but this name Iehova is never given to any creature.
The laſt thing to be obſerved in this name, is this,Iehova is neElohim, or Adonai, and the Seventie tranſlate it alwayes ineffabile,
indicibile, and ineloquibile.
I am the Lord thy God.
Firſt it includeth in it remiſſion of ſinnes, and it is con
They who are bleſſed, have God to be their God.
They who have their ſinnes remitted, are bleſſed.
Therefore, they who have their ſinnes remitted, have God to be their God.
Secondly, the reſurrection of the body is contained within this preface I am the Lord thy God; as Chriſt proSadduces. I am the God of Abraham and the God of Iſaack, and the God of Iacob, God is not the God of the dead; but of the living, that is, of thoſe who live to God, although their bodies bee in the grave. To prove the reſurrection out of this place, ſome frame the argument after this manner.
They who live in their ſoules after their bodies are dead, muſt riſe againe in their bodies;
But Abraham, Iſaac, and Iacob, live in their ſoules, al
Therefore, their bodyes muſt riſe againe.
But this argument, although it hold well enough aSadduces who deny the ImSadduces, and thoſe who deny the Immortality of the ſoule; it muſt be framed thus.
Moſes.
But Abraham Iſaack and Iacob, have God, to be their God:
Therefore, they muſt live againe.
This argument will hold againſt the Sadduces who admitted the five bookes of Moſes, and granted that God made a covenant with Abraham Iſaack and Iacob.
But the Sadduces might have ſaid, that God might have beene their God while they were living, and now ceaſed to be their God when they were dead.
The covenant is pronounced in the preſent time, I am their God, and not, I was their God: for alSum be not expreſſed in the covenant, yet it is to bee underſtood after Ani according to the manner of the Hebrewes.
He might have beene the God of their ſoules, although not of their bodies.
The Sadduces could not frame this anſwere, who deI am the God of Abraham, that is, of whole Abraham. For when any thing is attributed or aſtricted to a part, the Whole is preſuppoſed firſt. Example, the black Moore is white in his teeth,In potentia at leaſt, then this limitation cannot bee made to the ſoule, that he might bee the God of Abrahams ſoule; as though the body never were to riſe aTo live then, muſt be underſtood here firſt of the ſoule, living actually, and of the body, living potentially, which by the power of God ſhall be raiſed againe; and it is ſaid in this ſenſe,Mark. 5.39. She is not dead but alive. How was ſhe liDomus viventium, The houſe of the Living becauſe the bodies lived to God all this time. The Iewes themEſay 26.19.Nebhelathi jekumun, Cadaver meum reſurgent that is, I beleeve that my body ſhall riſe againe and others with me, ſo. Ioh. 11.24. I know that he ſhall riſe againe in the reſurrection at the Laſt day.
Thirdly, this preface containeth in it life eterall. Heb.
If their God had not prepared for them a City to come he might have beene aſhamed;
But their God cannot be aſhamed:
Therefore their God hath prepared for them a Citty to come.
I am the Lord thy God; here he teacheth them the, apHeb. 11.13. the faithfull embraced the promiſes and kiſſed them,mine, thine, ours.
mine, thine, and our's,
a Saviour is borne to you, Luc. 2.11. So Paul who hath given himſelfe for us Tit. 2.14. And the comEſay 43.1. Li atta, tu mihi, which is thou art mine, and our hearts can anſwere him againe we are thine. This is a happy meeting: the Iewes uſed to write theſe two ſhort words Li atta, the ſumme of the whole covenant, as a motto upon their rings, and above their gates: Mine and thine are words of love. 2 King 20.32. Achab ſaid to Benhadad he is my brother, then the text ſaith the men did diligently obſerve whether any thing would come from him (meaning from Achab) and they did haſtily catch this word, when he ſaid is my Brother: So when the Lord utterreth this word to us, I am your God, we ſhould haſtily catch it, and lay hold upon it; and make particular application to our ſelves of the promiſe: but hypocrites cannot make this particular applicaAchaz, Eſay. 7. the Prophet ſaid to him aske a ſigne of the Lord thy God, but how anI will not tempt the Lord, but he durſt not ſay, I will not tempt the Lord my God: but Eſay can applie that to himſelfe, will ye tempt the Lord my God Eſay 7.13. Pharao ſayd Exod 10.17. Pray to your God for me, that he may take away this plague from me: and ſo Darius Dan. 6.20. calleth him Daniels God, and not my God, and ſee how ſtrangely the Iewes ſpake of Chriſt; There is one Chriſt who is dead and riſen againe, Act. 25.19. and the Devils ſay, Ieſus thou ſonne of the moſt high God, what have wee to doe with thee, Mark. 5.7.
How cometh it, that Balaam that wizard maketh particular application to himſelfe, calling God his God Num. 22.18. I cannot goe beyond the word of the Lord my God.
Balaam called God his God, after the manner of the Hetruſcians,
Balaam called God his God.Hetruſcian God who had informed his mind, and enlightened it at that time.
How commeth it that Ezekias ſaith to Eſay. 2 King 19.4. it may be the Lord will heare all the words of Rabſhakeh,
and will reprove the words which the Lord thy God hath heard?
He calleth him Eſayes God, and not his God, not out of diſtruſt as Pharaoh and Nebuchad-nezzer did, but onely becauſe Eſay was their mouth to the Lord at that time, who brought the anſweres to them from God.
The laſt thing which is contained in this preface, is, the reaſon why they ſhould obey him? becauſe hee brought them out of the Land of Aegypt.
The concluſion of this is, Pſal. 119.130.the entrance to thy words giveth light, and giveth underſtanding to the ſimple.
Exod. Thou ſhalt have no other Gods before me.20.3.
Thou ſhalt not bow downe to them nor worſhip them. Theſe words belong both to the firſt and ſecond CommandeTo bow the body, is an exterminatiua adoratio, as they call it, and ſtay
Tim. 2.8.I will therefore that men pray every where, lifting up holy hands without wrath and doubting. This externall action of the body, To lift up the hands, belongeth to the firſt Commandement. The ſeRelatiua, quando non terminator in creatura,
Sed tranſit in aliud, it paſſeth to another; and this ſort of worſhip is forbidden in the ſecond Commandement: ſuch was the worſhip which Cornelius would have given to Peter Act. 10.25. and which Iohn would have given to the Angell Revela. 19.10.
Secondly, others diſtinguiſh the firſt and the ſecond Commandement this way:terminative et abſolute, is judged a part of the worſhipe of God in the firſt Commandement: ſo both the outward and inPhiliſtims would not tread upon the threſhold where Dagon broake his necke 2 Sam. 5.5.
Thirdly when falſe worſhip is given to the falſe God, they make that a breach of the ſecond Commandement; and when true worſhip is given to the true God, they ſay this is commanded in the firſt Commandment: but this diſtinction holdeth not, for when a man worſhip
Ye ſhall have no other Gods before me: theſe words are not rightly tranſlated, ye ſhall not make Peregrinos deos, ſtrange Gods: he forbideth not onely deos gentium, which are dij peregrinj, but thou ſhalt make to thy ſelfe no Gods,Achar in other places of the Scripture, is expounded by theſe two words, Necar and Zar, ſo that he forbiddeth to have any God but himſelfe.
It is great Idolatrie to worſhip the Gods of other people, being deceived by them; as the heart of Salomon was drawne to worſhipe ſtrange Gods by the exDavid to doe, 1 Sam. 26.19. thus did Amaziah willingly worſhip the Gods of the Edomites after that he had overcome them, 2 Chron. 25.14. but a higher ſort of IdoDeut. 32.17. this was a greater ſin than to worſhip the Gods of their Fathers.
Before me, in the Hebrew it is, Gnal Panai which may be expounded in my place; as Deut. 21.16. he may not make the ſonne of the beloved firſt borne, gnal Panai, in place of the ſonne of the hated woman. Or, gnal panai, id eſt e regione mei yee ſhall not bring in the Harlot in my ſight.
Before me, God is a jealous God. Who will not ſuffer Idolum Zelotypiae, the Image of Ielouſie to be ſet up before him.Ezek. 8.3, hee who ſhould not ſuffer a ſtranger to enter into the Temple, how can hee ſuffer an Image to be ſet up before him? he who would not ſuffer the
Dagon to ſtand together in the Temple of the Philiſtims; how can he ſuffer an Idoll to be ſet up beOlevit,
Har hamiſhha, Mons unctionis, but Har hammaſhhith, Mons corruptionis, The Hill of corruption, 2 King 23.13. And they came neerer with their Idols to ſet them up before the Lord Ezek. 8.5. Northward at the gate of the Altar, this Image of Ielouſie in the entrie was ſet up. This was the outmoſt gate in the court of the Gentiles. And yet neerer, in Gazophylacijs, in the Chambers that were next the Temworſhipping creeping things and abhominable beasts verſ. 10. And yet neerer, even to the North gate of the Lords houſe at the entrie of the Court of the Prieſts, there they ſet up the filthy God Tammuz.
Ezekiel's dayes, were brought neerer and neerer, untill at laſt they were brought within the Temple.At the doore of the Temple of the Lord, betwixt the Porch and the Altar, were five and twentie men with their backes towards the Lord, and their faces towards the Eaſt, and they were worſhipping the Sunne. When they came to worſhip before the Lord they turned their faces toEſay. 1.4.
Ye ſhall have no other Gods. Acherim, Strange Gods,
strange fire. Nom. 3.3. and ſtrange incenſe Exod. 30.9. and Levit. 10.1. So alienare ſe retrorſum, is to goe Backward from the true God, Eſay. 1.4. In worſhip, if wee reſpect either the object,Gal. 18.9. Another Goſpell, is a contrarie Goſpell, and Diſparata ſunt contraria in cultu divino, ubi eſt alius et alius non eſt vnus cultus; therefore a ſtrange God, is put here for a falſe God.
We may take up this Commandement in theſe pro
Gnammi, My people, ſecondly when they were Lo gnammi,
Not my people, and thirdly when they ſhall be Rubhama, to be pitied Hoſe. 1.
In the firſt eſtate, when they were gnammi, My people, then they worſhipped the true God, they waited for ſalvation in Chriſt to come, and they were diſtinguiſhed from other people by the badge of circumciſion; then the Proſelyte of the Gentiles was numbered with them, and he was called Goi gnikkari,
Gentilis fundamentalis, when he had embraced the Articles of the faith. Thoſe who were oppoſite to the people of God in this eſtate, were either thoſe who mixed their religion with heaSamaritans: of theſe Chryſoſtome ſaid, Samaritans with theſe two letters, Gnaijn zain becauſe they
Rabſhake whom the Iewes hold generally to have beene an apoſtate Iew;Copher begnikkar, Negans fundamentum.
In their ſecond eſtate they are Lo gnammi, Not my people. And they deſpiſed me Eſay. 1,I caried upon Eagles wings, Deut. 7.6. (for the Eagle doth not carie her young ones in her tallones as other ravenous fowles doe, but upon her wings) I was betwixt them and all danger, I covered them in Aegypt with my winges, I carried them through the Deſert; and yet they have caſt me off, whom they ought to have worſhiped: they have deſpiſed me in my Precepts, in my Counſels, and in my Ceremonies, in my Patriarches and in my Prophets, in my Iudges and in my Kings, and laſtly they have deſpiſed mee in my welSaying, perhaps they will reverence my Sonne Mat. 21.37. They regarded not the rocke of their Salvation, but judged him Plagued and ſmitten of God, Eſay. 53.4. They rejected mee, whom I acMatthew 15.26. But they turning into Dogs have rent mee, Pſal. 22. Philip. 2.3. And now the Turke and the Iew are alike,Deſideratus Meſsias, his wordly King; and the Turke in his Muhhamad, his deſiderabilis Mahomet, both circumciſe; the Iewes the eight day, the Turkes the eight yeare.
In their third eſtate, when they ſhall be Ruhhama, they and the Chriſtians ſhal be one,there ſhall be one ſheepheard and one ſheepfold, Ioh. 10.26. And the ſeale of the Covenant ſhall be baptiſme, as it is to us now.
The ſecond religion Profeſſed in the World is
Nozerim, nazaraei and afterward their name was changed at Antioch,
Meſichijm Act. 11.26. And the ſeale of the covenant to them is baptiſme. Oppoſite to theſe are Apoſtats who fall away from Chriſtianity; ſuch a one is called Hemir dath, Mutans fidem.
Copharim, redempti pretio, bought with a pryce.
Secondly, if they fall to Turciſme, if the Turkes buy the Children of the Chriſtians, then they are called Mamlukin, and they circumciſe them when they are eight yeare old: and if they take them alive when they are men of age, then they muſt renounce their ChriſtiNon eſt Deus, niſi Deus et Mahumet, then they are circumciſed, and called Muſulmanin, ſervati, a ſalem Pax.
The third ſort are theſe who fall totallie to GentiliſIulian the Apoſtate.
Haeretici in veritatem; et Schiſmatici, in charitatem, peccant.
Gajaroth, & in the Syrian language the Paganes are called Aramaei. Galat. 3.28. The reaſon why they are ſo called: is becauſe the firſt Idolaters, mentioned of, in the Scriptures came from Aram, or Syria: as Abrahams Father was a Syrian, Laban was a Syrian, Naaman was a Syrian, & Balaam was a Syrian Deut. 23.4. And they put an Aramite for an Idolater, as an Arabian for a Theefe, Iere. 3.2. and a Chaldean for a Genethliacke Dan. 2.2.
Brerwood in his inqui
Nineteene parts are poſſeſſed by Idolaters, firſt ſome of Europe and the ſixt part of Africa, the moſt part of Aſia, as India, Calecut, Cathay, and Tartarie, all America, except a few drawne to Poperie, be the Spaniards.
The Mahumetans poſſeſſe ſixe parts of the World, as Arabia, Perſia, and a part of Aſia, as the Tartares, and the fourteenth part of Europe.
Chriſtians poſſeſſe but five parts of the World, and there are thirteene ſects amongſt them. Papiſts, Grecians, Melchites or Syrians, Indians or Chriſtians of Saint Thomas, Eaſt Indians, Georgians, Muſcevits and Ruſsians, Nestorians, Iacobits, Ophits in Aegypt, Armenians, Abiſſaeni and Maronits.
Now take the true profeſſores, and ſeparate them from theſe corrupt worſhipers: then ſeparate hypo
The concluſion of this is: ſeeing that there are ſo few, that have the true God, to bee their God: let us ſtudie to be of the number of that little flocke, to make the Lord to be our God; and then we ſhall be his peo
Deut. Thou ſhalt love the Lord thy God with all thy heart, &c.5.6.
THis Commandement craveth of us that wee ſhould have God to bee our God. Firſt, that wee ſhould love him. Secondly onely love him. Thirdly, with our heart, and with all our heart. Fourthly to put our truſt in him,
Firſt we muſt love him, nothing can fill, the heart of man but God. Prov. 30.15. There are three things which are not ſatiſfied,
yea foure that ſay they have not enough: the graue and barren wombe, the earth that is not filled with water, and the fire that ſaith not, it is enough. So nothing can fill the heart of man, there is ſuch an Immenſitie, and emptineſſe in it, that nothing can ſatisfie it but God himſelfe: Caſt three Worlds into it, yet it will never ſay, it is enough, Et nullum datur vacuum, it muſt bee filled and nothing can fill it but God: Therefore hee ſpeaketh to the heart, and when it is emptie hee muſt fill it with graces. Satan is ſaid to fill the heart, Act. 5.3. But he cannot come in directly to the heart, to fill it, but onely to the ſenſe and phantaſie, this is proper to God onely, both to fill the heart and to give it contentment.
The ſecond reaſon why wee ſhould love God, is, beSam. 25.29. The ſoule of a wicked man is in a ſling; that which
David ſaid Pſal. 30.10. Libbi ſehharchar, My heart was troubled; Sohher is called a Merchant going too and fro ſelling his wares:David had, when he ſought after theſe things, as the Merchant ſeeketh for his gaine. When the rich man ſaid in the Goſpell, Soule take thy, reſt, for now thou haſt much goods laid up for many yeares Luc. 12.19. He put the ſoule from the right object. But when David ſaid, Returne my ſoule to thy reſt, Pſal. 116.7. then he ſet his Soule upon the right ob
Secondly, we muſt onely love him, Nihil praeter, ſupra aut contra.
Whether is God to bee loved for his benefites or not?
God is to bee loved for himſelfe,
Although hee ſhould kill me, yet will I truſt in him. Iob. 13.15.vltimus finis (as Thomas ſaith) and wee may not ſerue him for another end, for then we ſhould make ultimum finem but medium. An
ſaith, Ne eſtote ſervis ſimiles, qui dominis ſerviunt mercedis ergò.
Pſal. 19.11. The reward is the end of our ſervice, but it is not the end of that which we love; we expect our reward, but we enjoy not our reward. Theſe benefits in reſpect of our infirmitie may be motives to ſtirre us up to love him, and they may be ordine Prima, but never quoad dignitatem Pracipua. Ioh. 6.26. Ye ſeeke me becauſe ye eate the bread and were filled. Iob. 21.15. What ſhall it profit us, if we pray unto him? They meaſure all their religion by profit, and will doe nothing but for gaine. So Mal. 3.14. It is a vaine thing to ſerve the Lord,
and what profit
is it that we have keepe his ordinances?
gaine is Godlineſſe. 1 Tim. 6. And they are like little Children that will not ſay their Prayers, unleſſe we pro
with our heart, the heart is the firſt thing that God looketh unto. Prov. 23.26. Sonne give mee thine heart.
Abel and upGen. 4.4. Secondly, hee looketh upon the intention of the heart without the act, as upon Davids purpoſe to build the Temple; and here hee acceptChron. 25.2. Amaziah did that which was good in the eyes of the Lord, but not with a perfect heart.
Seeing the heart is that, which the Lord looketh firſt upon; then every man ſhould ſtudie to purge his heart eſpecially from Hypocriſie, which defileth all our actidivideth the heart Hoſ. 10.2. And hindereth it that it cannot love God. 1 Sam. 21.7. There was a certaine man of the ſervants of Saul there (Doeg) detained before the Lord.
Doeg was a great HyNinghzar liphni Iehova, it carieth this ſenſe with it, Incluſerat ſe ante Tabernaculum ut ſtudio legis occuparetur. Hee went of purpoſe to ſtudie the Law of God there, and to underſtand his will, who
So when the Seventie went up to meet the Lord, Exod. 24.1. Nadab and Abihu went with them, and yet beDavid ſaid Pſal. 18.44. That many of my ſervants mendaciter ſe ſubjiciunt mihi, Many counterfitly ſubmited themſelves to me: So many counterfitely ſubIere. 17.8. The heart of man is deceitfull above all things, in the originall it is, Gnakobh, A Supplanter.
Thou ſhalt love the Lord with all thine heart,
Deut. 6.5. Thou ſhalt love the Lord with all thine heart, ſoule, and might. And Marc. 10.30. with all thy ſoule, mind, and ſtrength. In the Hebrew it is ex toto valde tuo. The Chaldee Pharaphraſt paraphraſeth it, Ex tota ſubſtantia tua, which is not the meaning of the Law. Wee are not curiouſly here to ſeeke the difference of theſe, minde, Soule, ſtrength, and heart;
And that we may take up this the better,Iob. 19.21. Have pity, have pity upon me my friends. Here the doubling of the word neither in
Sometimes againe, when the ſame words are repeaPſal. 126. Venientes veniebant cum exultatione. Here it intendeth both the ſignification and the affection, they came home as cheerefully from the captavitie, as theſe who bring home their corne with joy & gladnes. Exam. 2. Ge. 25.30. & Eſau ſaid to Iacob, feed me I pray thee with that red with that red pottage. Here the doubling of the ſame words intendeth both the affection of Eſau, and the ſignification of the words: that is, With that excellent red pottage. But when the repetition is in diverſe words, it intendeth the affection, but not the ſignification of the words. Example, Exod. 32.6. The people ſat downe to eate and drinke, and roſe up to play ▪
heare the words to Eate, Drinke, and Play, intend not the ſignification, but onely the affection of the people; they expreſſe how earLuc. 17.17. They did eate, they dranke; they married wives, they were given in marriage. Here although their ſecuritie be ſet downe by diverſe wordes, yet the repeThou ſhalt love the Lord with all thy ſ
Here the words intend the affection, but not the ſignification: and therefore wee are not here curiouſly to ſeeke how theſe words differ, but to underſtand, that we ſhould love the Lord, not onely comparatively, or appretiatively; but both intenTunc omnes fontes mei laudabunt te Pſal. 103.
Contrarie to this love is lukewarmeneſſe in the ſerLaodicea,
I will ſpue them out of my mouth. Rev. 3.16. For cold and hot things contract the ſtomacke and make it to keepe the nouriſhment: but lukewarmeneſſe dilateth the ſtomacke and maketh it ſpue out the nouriſhment:
And that we may conceive this the better, let us marke theſe foure ſorts of people.
The beſt ſort of theſe foure,Zacharie and Elizabeth were both righteous before God, walking in all the Commandements and ordinances of the Lord blameleſſe. Luc. 1.6.
Secondly, the Incontinent and Temperate are not the worſt, as thoſe who are over ruled by their paſſions but burſt not forth in act, as David when hee was about to kill Nabal; here hee was incontinent: but by the wiſe councell of Abigail he was reſtrained from murther, and was temperate in his action.
Thirdly ſome are both incontinent and intemperat
David when he committed adulterie, and as hee who killed in ſud
Fourthly, ſome are continent and intemperat, and they are worſt of all, and moſt oppoſite to the firſt ſort. For ſuch doe not things through paſſion, but under colour and pretence of religion, as the Hypocrites: theſe the Lord doth abhorre moſt of all, even as he who in cold blood killeth a man, is more deteſtable than he who kil
Whether is the hatred of God, or the ignorance of God the greater ſinne?
In diverſe conſiderations the hatred of God may bee a greater ſinne than ignorance, and ignorance may bee a greater ſinne than hatred. Firſt, for the hatred of God. That is the greateſt ſinne which is moſt oppoſite to the greateſt good:
And to love God the better we ſhould hate our ſelves Luc. 21.26:
Man is conſidered in a fourefold eſtate.
In his innocent eſtate, to love God and to love himIdem:
eſt individuum cum ſuo ſono, it is but the reflexe of the ſame ſound backe againe: ſo when man loved God in his innocent eſtate, and then loved himſelfe; it was but a reflexe of the love of God and but one love with it.
In the ſecond eſtate, to love God and to love himſelfe are contrarie, Rom. 1.30. Haters of God. 2 Tim. 3.2. Men ſhall be lovers of their owne ſelves.
In the third eſtate to love God and to hate our ſelves are not directly contrarie, but ſubcontrarie: for by this hatred is underſtood onely leſſe love, and hatred is not properly taken here, this maketh the ſubcontrarietie: and the Schoolemen ſay well, Deus non extinguit,
ſed ordinat affectiones, He taketh not away the love of a mans ſelfe, but onely moderateth it; that hee hate himſelfe, that is, love himſelfe leſſe than God; and in this ſenſe it is ſaid, Gen. 29.31. That he hated Leah, that is, he leſſe loued her than Rachel. In the fourth eſtate they ſhall be one againe.
In ſtatu primo, Amore deum et amare ſe, ſunt idem. In ſtatu ſecundo, Amare deum et amare ſe, ſunt contraria. In ſtatu tertio, Amare deum et ediſse ſe, ſunt ſubcontraria. In ſtatu quarto, Amare deum et amare ſe, ſunt idem.
We cannot reach to the full meaſure of this love in this life,Simile.
ſecundum modum recipientis, et non recepti, that is, It is acIntenſive et extenſive to the full, that is all, that the Law requireth of us.
The Children of God love the Lord, vel ſecundum actum, alwayes; as the glorified in heaven: vel ſecundum ſtudium:
vel ſecundum habitum; as many of the Children of God, when they fall into ſome great ſinne, yet they loſe not the ha
Medium, a midſt to lead us to the end, when we ſhall love him fully in the life to come: and they adde further, that Secundum ſenſum anagogicum, the Law requireth this exact and full love; but it
Quando pervenitur ad finem. Secondly, Quando non receditur a ſine, When we attaine to the end; Or when we goe not from the end.In foro ſtricti juris, According to the rigour of the Law, they ſhould get no reward of him; but it pleaſeth the Captaine to accept of the good indevours of his Souldiers: and ſo deal
But under the New Teſtament hee promiſeth that his Children ſhould keepe his Lawes.
Ezek. 36.27.
They ſhall begin this new obedience in this life,
This one Commandement, to love the Lord with all our heart, is the Commandement which we muſt ſtudy firſt: for all the reſt are implied and contained in it, as the concluſions are contained in the premiſſes and this Love is the fulfilling of the Law Rom. 13.10.
This love of God, is the fulfilling of the Law three wayes. Firſt, Reductivè, becauſe we fulfill all the ComEffective, hee who loveth the Lord is readie to obey him. And thirdly formaliter, quia finis in moralibus habet rationem forma: for all our actions ſhould bee referred to his glo
He that truſteth in the Lord ſhall ſtand as Mount Zion, that cannot he removed. Pſal. 125.1. But the wicked who put their truſt in any other thing, their hope ſhall bee cut off and their truſt ſhall be a ſpiders houſe, Iob. 8.14. marke the compariſon, the ſpider ſpinneth a web out of her owne bowels, and ſhee weaveth it moſt curiouſly, then ſhe incloſeth herſelfe within the midſt of her web, as it were a houſe: but how eaſily is ſhe ſwept away? So man when he ſpinneth out of his owne heart, his owne imaginations and truſteth in them;Theſe weave the Spiders web, but their webs ſhall not become garments to them, neither ſhall they cover themſelves with their workes, Eſay. 59.5.6.
Fides reſpicit primario veritatem, ſpes vero primariò bonitatem.
So we ſhould feare him. The Lord is called The feare of Iſaac. Gen. 31.42. (as he is called Expectatio et Patientia Iſrael,
God is called The feare of Iſaac.Iere. 14.8.) that is, he whom Iſaac feareth, Eſay 8.13. Sanctifie the Lord and let him be your feare. It is the manner of the Scriptures, to put the habit or the paſſion
Gal. 2.23.Rom. 8. We are ſaved by hope, that is, by Chriſt hoped for. So the feare of Iſaac, that is, the Lord whom Iſaac ſhould feare.
The Chaldees call God Dehil,
Dan. 2.31. Iacob comming from Syrian and being to ſweare to a Syrian, ſweareth to him according to the Syrian or Chalde Phraſe, by the feare of his Father Iſaac, that is, as Onkelos paraphraſeth it, by the God that Iſaac feared.
This feare of God is a fence for the keeping of all the Commandements. Deut. 4.10. I will cauſe them to heare my words that they may learne to feare me. So Levit. 25.17. Ye ſhall not therefore oppreſſe one another, but yee ſhall feare the Lord. So verſ. 36. Take no uſurie of him or encreaſe, but feare thy God. So verſ. 43. Thou ſhalt not rule over him with rigour, but ſhalt feare thy God. So Levit. 19.32. Thou ſhalt riſe up before the hoary head, and honour the face of the old man, and feare thy God. The beginning of wiſedome is the feare of the Lord, and the end of all is to feare him. Eccleſ. 12, 13.
The Concluſion of this is, Seing no fleſh can bee juſtified by keeping this Law, to love the Lord with all our heart, ſtrength and might, wee muſt pray with David, enter not into judgement with thy Servant: for in thy ſight ſhall no man living be juſtified Pſal. 143.2. And that he would accept of us in the Court of new obedi
Rom. For I could wiſh that my ſelfe were accurſed from Chriſt for my brethren my kinſmen according to the fleſh.9.3.
WE are bound to love God above all things, be
We are bound to love our temporarie life better then out neighbours, provided that he be our equall: but if he be our ſuperior in the higheſt degree, as our King, or the Commonwealth,Davids ſubjects ſaid to him, Thou art worth ten thouſand of us, 2 Sam. 18. But for our Spirituall life,Mat. 25.9. The wiſe Virgins ſayd, not ſo, leſt there bee not enough for us and for you.
We are bound to quit our temporarie eſtate for the peace of the Church:Gregorie Nazianzen giveth us a good proofe of this: for when there aroſe a great conConſtantinople about him, beNazianzen left his place willingly, and ſaid to the reſt after this manner; I beſeech you by the holy TriIonas was, caſt mee into the Sea, that
Secondly the good Paſtor is bound to give his life for his ſheepe, Ioh. 10.17. and Paul ſaid he was readie to die at Ieruſalem for the name of the Lord Ieſus, Act. 21.10.
Thirdly,Philip. 1.23. For I am in a ſtraite betweene two, having a deſire to depart and to be with Chriſt, which is farre better; nevertheleſſe to abide in the fleſh is more needfull for you, but we muſt never deſire, for the good of the Church, to be deprived of eternall life.
But Paul wiſhed to bee deprived of eternall glory, for the good of the Iewes and their eternall Salvati
This was but a conditionall wiſh, like unto that of our Saviours, let this cup paſſe &c. And charitas exuberans optat etiam Impoſsibilia, ſaith Luther. When Paul wiſhed that he might be a curſe for his brethren, it was voluntas conditionata, but when Chriſt wiſhed that this cup might paſſe, it was voluntas ſub conditione;
ſub conditione, as before it was voluntas conditionata, a will reaPauls wiſh and Chriſts wiſh.Pauls wiſh was voluntas conditionata onely, but Chriſts wiſh was not onely conditionata, but likewiſe ſub conditione.
We are joyned to God Similitudine naturae, vel communione faelicitatis.ſimilitudine, natarae, or communione faelicitatis. The firſt is broken off by the evill of ſinne, and the ſecond by the evill of puniſhment. Now if Paul ſhould have wiſhed to have beene removed from Chriſt, ratione ſimilitudinis naturae, that had beene a ſinne in him; but hee wiſhed onely to be ſeparated from him communione faelicitatis. Bernard ſaid, it was better to bee in hell and love God, than to be in Heaven and ſinne. None that load ſui conſervationem, the other ad conſervationem univerſi; as waad vitandum vacuum, to eſchew emptineſſe, which is repugnant to the nature of the whole, it will aſcend: So the Godly have the like inclination, one for their owne particular good, and the other for the good of the whole,
But how could he wiſh this, ſeeing it importeth a diminution of the love of God, this is not Malum paenae but Malum Culpae:
viator ſtill, but if he had beene in heaven hee had beene Comprehenſor;
V
in heaven he ſhall be Comprehenſor.
If ye will conſider this petition by it ſelfe, it was neiPauls wiſh conſidered ſimply in it ſelfe was no ſinne.veſtitum omnibus circumſtantijs it may be ſinne. ExamPaul to wiſh this to teſtifie his earneſt love to the Church, it was no ſinne;Pauls wiſh veſtitum circumſtantije was a ſinne.veſtitum ominibus circumſtantijs, with a diminution of the love of God, and want of eternall happines; then his wiſh had beene ſinne.
Againe we wiſh a thing antecedente voluntate vel conſequente voluntate, with an antecedent or conſequent will. Example, a Iudge by his antecedent will,
Paul wiſhed this by his antecedent will, but not conſidering it with all the conſequents that might follow upon it.
Fourthly, Paul wiſhed not this abſolutely,Pauls wiſh was not abſolute but in comSalomon choſe rather, that the Child ſhould be given to her who was not the Mother of it, than that the Child ſhould be cut in two, 1 King 3.26. If ye conſider Pauls wiſh here, it was onely in compariſon; rather then they ſhould die, he wiſheth this to himſelfe.
But how wiſheth hee to be accurſed of God, and to
If ye conſider this wiſh of Paul formally, he cannot be raſed out of the booke of life;Pauls wiſh conſidered materially and forPauls affection at this time, then hee might have beene raſed out of the booke of life. Conſider Chriſts Petition, let this cup paſſe. In Gods eternall decree it was impoſſible that it ſhould paſſe, but conſider againe Chriſts infirmitie as he was a man, theſe two might ſtand together, not to paſſe, and that it ſhould paſſe: So conſider Gods eternall decree, Paul cannot bee accurſed, nor his name raſed out of the Booke of Life: but conſider againe his love and affectiPaul being ſicke of love for the Churches cauſe, hee would rather ſuffer the moſt ex
Pauls wiſh was not an ordinary meanes of the Iewes ſalvation.
Pauls wiſh was not an ordinary meane here for the ſa
Firſt, this wiſh of Paul teacheth us, how much wee ſhould account of the ſalvation of the ſonnes of men.
Secondly, this wiſh teacheth us that love ſeeketh not her owne, 1 Cor. 13.5.
Thirdly, it teacheth us, that love is ſtronger then death
Cant. 8.6.
Fourthly, it teacheth us, how much wee are indebted to Chriſt, who did really undergoe this curſe for us.
The concluſion of this is, hee that loveth not the Church unfainedly, he can never love God intirely: for he that loveth not his Mother who bare him, will never love his Father who begot him.
Luc. Ye cannot love God and Mammon.16.13.
WHen we love any thing more than God, and ſet our affections upon it, then wee make a god of it.
There are three ſorts of people eſpecially who have another god for their god. The firſt are
The firſt are Iohn 7.18. He that ſpeaketh of himſelfe ſeeketh his owne glorie, but hee that ſeeketh his glorie that ſent him, the ſame is true, and no unrighteouſneſſe is in him.
The higheſt degree of this Idolatrie is when they affect that honour which belongeth onely to God;Ye ſhall bee as Gods, Gen. 3.5. Therefore man affecteth the honour, that is due to God. Such was that ambition of Herod, Act. 12.22. When he was delighTyr
The voyce of God and not of man. Such was the ambition of Nabuchadnezzer, Eſay.
I will aſcend above the height of the cloudes, I will be like the moſt high. Such was the ambition of the King of Tornes, Ezekiel. 28. Firſt in wiſedome, hee thought himſelfe wiſer than Daniel. verſ. 3. Then hee thought himſelfe to be the ſumme and perfection of all wiſedome. Thirdly, he thought that he exceeded the High Prieſt in all his ornaments, verſ. 13. Fourthly he thought himſelfe to be above Adam when he was in Eden the Garden of God verſ. 13. Fiftly above the Cherubims or Angels verſ. 14. Ahe was God himſelfe, and ſat in the ſeat of God. Anexalteth himſelfe above all that is called God. 2 Theſſ. 1.4.
How can creatures deſire to be like God: for they cannot deſire that there ſhould be two Infinits?
There are two ſorts of deſires, voluntas abſoluta et efficax,
et conditionata et inefficax: by the firſt they cannot deſire to be like God; but by the ſecond they may deſire to bee like God. The will of man cannot abſolutely wiſh to be like God in all things,Adam and Eve deſired to bee like him in knowledge. Nabuchadnezzer deſired to bee like him in greatneſſe. Eſay. 14.14. Simon Magus deſired to be like him in power, in working of miracles, therefore they called him the great power of God, Act. 8.10. and Herod deſirAct. 12.22. But abſolutely no creature can deſire to bee like God.
The ſecond ſort, are Epheſ. 5.5.
There is a great reſemblance betwixt the Idolatrie of the firſt Commandement,Ezekiel in a viCap. 8. the vile abhominations that were comChambers of their Imagerie. Some were worſhipping creeping things; Some with their Cenſers in their hands making the ſmoake to goe up before their Images, and ſome weeping before the filthy Idoll Tammuz. So if the Lord would lead us in the Spirit, and let us ſee (as hee did Ezekiel) what our ſeverall affections were doing within us; we ſhould ſee a thouſand times greater IdoEzekiel ſaw in the Temple. Here wee ſhould ſee ſome ſacrificeing to their owne net,
Ezekiel.
Habak. 1.16. aſcribing all things to their owne wit and policie. We ſhall ſee others ſacrificing to Tammuz or Ball Peor, to their filthy luſt, and as, Iere. 7.18. The Children gathered the Wood, the Fathers kindled the fire, and the Women kneaded their dough to make Cakes to the Queene of Heaven; ſo when wee looke into our hearts wee ſhall ſee our affections buſie to give ſome ſort of ſervice to this Idoll or that, and to none more readily, then to Baal-mammon.
When Nabuchadnezzar ſet up a golden Image to bee worſhiped, all the People fell downe and worſhiped it, but the three children who refuſed to worſhip it were caſt into the firie furnace, yet the Angell of the Lord was with them in the midſt of the firie furnace, and they found the moſt comfortable preſence of God with them, becauſe they would not fall downe before that Idoll: So ſaith Chryſoſtome,
18. in Cap. 5. ad Epheſ.gnabh tit, denſum lutum, Habak. 2.7. And therefore God is with them in all their neceſſities, and provideth for them. And as the Idolater hath a ſacrifice which hee offereth to his Idoll: So,Chryſoſtome, hath the avaritious man his ſacriIob purged himſelfe of this Idolatrie. If I have made Gold mine hope, or fine Gold my Confidence, Iob. 31.34. The Seventy reade it, ſi poſui aurum in conjugium meum, and it ſignifieth the great love which the covetous man hath to his riches.
The third ſort, are, Iohn reduceth all theſe ſorts of pleaſures to three, either the luſt of the fleſh, the luſt of the eyes or the pride of life, 1 Ioh. 2.16. firſt the luſt of the fleſh, by this is meant all internall pleaſures wherein the fleſh delighteth, as drunkenneſſe gluttony, whoredome, ſuch make a god of their belly: the very panch, which is the baſeſt part in man, is made a god by them, they ſacrifice not to the wit their more excellent part,Clemens Alexandrinus writeth of a fiſh which hee calleth
The ſecond ſort of pleaſures, is the luſt of the eyes.
Eccleſ. 2.10. Whatſoever mine eyes deſired I kept not from them, I withheld not myne heart from any Ioy. He ſtudied to ſatisfie all his ſenſes,Salomen ſatisfied all his ſenſes with pleaſures.I got me men ſingers and women ſingers, and the delights of the ſonnes of men, as muſicall inſtruments, and that of all ſorts, verſ. 8. His eye with great buildings, gardens and Orchards verſ. 4.5. His taſt, I ſought in mine heart to give my ſelfe unto Wine, verſ. 3. this is, to live in pleaſure, and ſuch are dead while they live. 1 Tim. 5.6. ſuch were Tyrus and Sydon, and thoſe of Phoenicia, they were called Phoenicians from the Syriacke word Phinnek delicatus, and delicait,
Woe bee to you that laugh, Luc. 6.25. That is, that ſpend your time in mirth and pleaſure.
The third ſort of pleaſure, is the Pride of life, which puffeth up men that they know not themDavid ſaith of theſe, that Pride compaſſeth them about as a chaine: and violence covereth them as a garment. Pſal. 73.6.
The Concluſion of this is; The Lord in the CreatiL
16. Then the ſecond ſubordination is broken. And thirdly, when hee ſetteth his heart on his mony, to make a God of it, and to ſerve it. As the rich man in the Goſpell, Luc. 12.13. Then the third ſubordination is broken. Whereas it ſhould ſerve him he, becommihi res, non me rebus ſubmittere conor.
Exod. Thou ſhalt not make to thy ſelfe any graven Image &c.20.5.
Some condemne the act of painting and carving, as the Iewes doe,Aholiab and Bezaliel whom the Lord indued with this skill. Exod. 31.3. Secondly ſome will not allow the hiſtoricall uſe of them in houſes, or upon the Princes Coine for diſtinctions ſake, but this is lawfull, and Chriſt himMat. 22.20. But ſome goe further and allow them,Lutherans doe. Fourthly, ſome allow them for excitation, to move them to worſhip: and laſtly, ſome allow them for adoration. Theſe are not Lawfull.
Thou ſhalt not make to thy ſelfe &c. There is a diffeIſrael cryed unto Aaron, make us gods to goe before us, Exod. 32.1. It was Aaron that made the Calfe, but the people made the Calfe a god. If a man had come into the ſhop of Demetrius the ſilver ſmith, and had asked him, what hee was doing? and he ſhould have anſwered, I am making gods; hee ſhould not have anſwered rightly here: for it was hee that bowed before the Idoll, and prayed before it, that made a god of it, Pſal. 115.8. They that make them are like unto them: ſo are all they that put their truſt in them. This is the ſpeciall ſort of making of gods, when men truſt in them and adore them: The Poet Martiall ſaith,
Thou ſhalt not bow downe to them &c. There are two things forbidden here, Nihil dandum idolo, nec accipiendum ab Idolo: Nothing muſt bee given to the Idoll, nor nothing taken from the Idoll. Wee muſt give nothing to the Idoll, as reverence or mainte
Firſt wee muſt doe no homage or reverence to the Idoll.Barach, The bowing of the knee, 2 Chr. 6.13. The ſecond is Carang, which ſignifieth the bowing of the head, with the bulke of the body, Pſal. 95.6. The third is Kadad, the bowing of the head, the fourth is Hiſhtahhavah, The proſtrating of the whole body upon the ground. So he
Ier. 18.6. So to kiſſe the Idoll, 1 King 19.18. I have reſerved ten thouſand whoſe mouth have not kiſſed Baal. Cicero maketh mention of the Image of Hercules,
cujus mentum oſculis adorantium attritum fuit. And when they could not reach to the Idoll to kiſſe it, they kiſſed their hand in token of homage which they did to their Idoll. ConPſal. 2.12. This oſculum homagij, is due onely to Chriſt.
Secondly,Deut. 16.22. Pſal. 137.2. We hanged our harpes upon the willowes, when they deſired us to play to their gods; wee hung up our harpes upon the Willowes, that is, upon the groves conſecrat to Belus or Bel, and we ſaid, it were better that our tongues ſhould cleave to the roofe of our mouth, than that wee ſhould forget the worſhip of the true God at Ieruſalem; ſo to erect any title or inſcription in honour of them, Levit. 26.1.
So to inſtitute a Prieſthood to ſerve theſe Idols,Iud. 17.12. As Micah conſecrated a Levite, in the originall it is Implevit Micah manum Levitae, where this Idolater imitated the forme of conſecration of the Lords Prieſts, Exod. 29.31. 2 Chro. 13.3. Omnis veniens ad implendam manum ſuam, that is, to bee ordained: When the Prieſt was conſecrat to the Lord, the Ramme which was to be offered, was called Aries impletionis Exod. 29.31. Becauſe the hand of the Prieſt was filled with it when he was ordained. Theſe Idolatrous Prieſts, 2 King. 23. are called Kemarim, as ye would ſay, blacke,
Nudipedalia, they borrowed this cuſtome from the Preiſts of the Lord, who ſtood bare
All theſe ſorts of externall worſhip given to Idols the Iewes called Gnabhuda Zara, and it conſiſted in foure things,Cultus alienus
altare
fuffitus
incurvatio
libatio How adoration diffeAltare, ſecondly Suffitus, thirdly, Incurvatio, and fourthly Libatio.
Adoration conſiſteth in the inward adoration of the heart, and outward geſture of the body; and it diffe
This Adoration is an act of religion, properly to bee performed to God onely, as the object of it; for it ariſeth of an apprehenſion of the excellence of God above all things created, and it is Idolatrie when this worſhip is given to any creature either directly or indi
Exod. 22. Otherwayes the intention of theſe who worſhip, and the end wherefore they worſhip, diſtinguiſheth them. When the mother of the ſonnes of Zebedeus came to Chriſt and bowed to him, Mat. 20.20. deſiring that one of her ſonnes might ſit at his right hand, and the other at his left hand, this was but civill adoration which ſhe gave to him; becauſe it was but a civill thing which ſhe required of him, taking him to bee a temporall King: but when a Catholicke cometh and boweth before the Pope, he giveth him more then civill honour, he giveth him divine honour; why? becauſe he
There is Totum poteſtativum and Totum contractum;
Totum poteſtativum is the power of ruling and goverTotum contractum is the ſame power contracted in an inferiour magiſtrat; as in a Major or Proveſt, Chriſt hath Totum poteſtativum, abſolute power to remit ſinnes, but his miniſters have not Totum contractum, as inferior magiſtrates have the power of the King,totum contractum but they are as heraulds to pronounce remiſſion of ſinnes.Totum poteſtativum contractum in himſelfe; but no man hath Totum poteſtativum contractum within himſelfe to remit ſinnes. When they bow before the Pope, they hold that he hath not onely poteſtatem contractam to remit ſinnes, but poteſtatem excellentiae, and that it differeth onely in degree from Chriſts power, whereas the Miſed tantum
Cauſa moralis, ſeu concilians, whereupon God is moved to pardon the penitent when he ſeeth him humbled. But they aſcribe to the pope the ſame power which is in Chriſt to forSimon Magus the great power of God. Act. 8.10. ſo do they the pope.
inter finem operis,
& finem operantis, and the action is to be judged à fine operis & non operantis.
The concluſion of this is, No bodily geſture dibow downe the head like a bull-ruſh and to ſpread ſackcloath and aſhes under them. Eſay 58.5. this did not pleaſe the Lord: and when the Lord willeth us to keepe our foote when wee goe into the houſe of God, Eccleſ. 5.1. It is meant of the affections, and not of the foote of the bodie.
Secondly, it is finis operis, and not operantis which diſtinguiſheth the action, therefore theſe turne-coats, and time ſervers, who have a knee readie for every idolatrous ſervice, their intentions will not excuſe them from idolatrie, becauſe the chiefe thing which is in
Or any likeneſſe of any thing that is in hea Exod. 20.4.ven above, or that is in the earth beneath, or that is in the water under the earth.
GOd knowing the wandring heart of man how prone it is to idolatrie, and to goe a whoring after other Gods, firſt he forbiddeth them to worſhip any thing in heaven, ſecondly in the earth, thirdly in water under the earth. He forbiddeth them to worſhip theſe viſible creatures; but there is more comprehended here: God ſaid, in the creation, that he created heaven and earth. Gen. 1.1. But the Apoſtle expreſſeth it more largely. Coloſſ. 1.16. For by him were created all things that are in heaven, and that are in earth, viſible and inviſible. So ſhould this be reſolved here more largely, as to things invi
Things in heaven which are not to be worſhiped: as firſt, the humanity of Chriſt; Chriſt God and man is the object of our worſhip, but not Chriſt in his manhead.He that honoureth not the ſonne, honoureth not the father. Ro. 14.11. All knees ſhall bow to me. Iohn 20.28. Thomas ſaid, My Lord, and my God; yet the man Chriſt was to be worſhipped when he was lying in the grave: becauſe the hypoſtaticall union was not ſeparated by death; but the humanity by it ſelf is not to be worſhipedIoh. 4.22. We know what we worſhip.
Nicen. epiſt. 7. ad Conſtant.
Curſed is he that putteth his truſt in man. Ier. 17.5. But the humane nature of Chriſt conſidered by it ſelfe, is a man, and therefore not to be worſhiped. And the councell of Nice accurſed Neſtorius, and conCyrill calleth this aſſociativè, but we worſhip not his Godhead & his macopulativè; we worſhip the king with his crown aſſociativè, but we worſhip not the king and the crowne copulativè;
totum ſuppoſitum,
Athanaſius, Nec Verbum ſine Carne, nec Caro ſine Verbo adorari poteſt;
Ob.
A diſtinct excellencie ſtirreth up a diſtinct affection and motion in the minde, but the excellencie of the humanitie is a diſtinct excellencie: therefore it ſhould ſtirre up a diſtinct adoration.
A diſtinct excellencie in diſtinct perſons ſhould have a diſtinct adoration;
Angels who are in heaven are not to be worſhipped.Coloſſ. 2.18. Let no man beguile you of your reward involuntary humility and worſhiping of angels, intruding himſelfe in thoſe things which he hath not ſeen, vainely puffed up in his fleſhly minde, and not holding the head. Where the Apoſtle reaſoneth this wayes, every one who is ſubMatt. 26.23.
There are two ſorts of worſhip, cultus religionis,
& cultus ſocietatis; cultus ſocietatis belongeth to all thoſe who are of one ſociety, the angels are our fellow ſervants. Revel. 22.9. Therefore this worſhip which is done to them, is done to them as our fellow ſervants.
This civill worſhip which is performed by men, is eipolitici in civitate mundi, or eccleſiaſtici in eccleſia D
that is, as they are civill men dwelling upconciues triumphantes: therefore they haue not of us cultum ſocietatis now, and when they appeared of old to the Patriarchs they were worſhipped onely with civill worſhip, and ſo if they ſhould appeare now.
Whether is it a diverſe ſort of worſhip which is gi
There is no midſt betwixt religious worſhip and cinon differunt ſpecie, but gradu: for to make it civill worſhip, it is ſufficient that it be a creature to whom it is given; but if we will reſpect the degree, there may be greater or leſſer worſhip given; greater to the angels, and leſſer to the king.
Elias was to be taken up to heaven,gnalau haſhalem, which they contract thus Eliſha, aske of me what I ſhall doe for thee before I goe hence. 2. Kings 2.9. whereby hee implyed that there was no place to aske him after he was gone. And if the Saints on earth refuſed this ſpirituall worſhip offered to them, as Paul and Barnabas Act. 14.15. much more will they refuſe it in heaven,not unto us, not unto us, they caſt downe their crownes before him that ſitteth upon the throne, and give him all the honour.
Of old there were Idolaters called Collyridani, of whom Epiphanius maketh mention, who baked cakes,Mary.
Mary, this was idolatrous worſhip offered to her. So when the Church
Rome take the fine flowre and the incenſe of prayer, and offer to the virgin Mary, they commit idolatrie and make an idoll of her.
The concluſion of this is, commandements, promiPſal. 50.15. call upon me in the day of trouble; I will deliver thee, and thou ſhalt glorifie mee.
Exod. Or the likeneſſe of any thing that is in hea20.4.ven above, or &c.
AS before the Lord diſcharged things inviſible in the heavens to be worſhiped; ſo now he diſcharg
Firſt, he forbiddeth to worſhip the infernall ſpirits, the devills, Teraphim.
Teraphim what?Elias in tiſhbi ſheweth how they made this Teraphim, they tooke a child who was the firſt borne, wrung off his neck, and embalmed his head with ſpices;Teraphim gave the anſwers.Laban called this Teraphim,
nehhaſhti, auguratus ſum, I divined by my God that the Lord hath bleſſed mee for thy ſake. Gen. 30.27.
Teraphim likewiſe in the likeneſſe of a whole man. 1. Sam. 19.13.
Secondly, they worſhipped the devill in the forme of a goate, They ſhall no more offer their ſacrifice to the hairie ones,
leſhegnirim, that is, to the devils who appeaLevit. 17.7.
Thirdly they worſhiped him in the forme of a flie. Baalzebub was the God of the Ekronites, and Ahazia ſent to get a reſponſe of him, whether he ſhould live or not. 2. Kings 1.2.
Pſal. 106.37. Yea they ſacrificed their ſonnes and daughters to devils. ſo 1. Cor. 10. The things which the Gentiles ſacrifice, they ſacrifice to devils, and not to God; and I would not that you ſhould have any fellowſhip with devils. Ye cannot drinke the cup of the Lord and the cup of devils. Thoſe idolaters made not a direct co
Amonites worſhiAmmonites called the ſunne moloch, and their God Moloch, and they burnt their children to this God, a moſt unnaturall ſinne; they ſpared the Canaanites
Moloch.
They had horſes for the ſunne, and chariots for it,Kings 13.11. and ſome worſhiped the fire, ſymbolum ſolis; as the Chaldeans: and the Sydonians called the ſunne Heliogabalus, deus fingens, vel formans;
Iſraelites worſhiped this god.
The Tyrians called the ſunne Hercules; haar col, omnia videns; and Hercules twelve labours in their Mytholo
So the Egyptians worſhiped the ſunne, and they called him Iupiter Hammon, omnia califaciens, ſo they called the ſun Adon, dominus, they ſaluted the Sun Adon they made Adonis, and they tooke their fable of looſing and finding of Adonis, from the ſetting and riIewes learned from theſe nations, to worſhip the ſunne, the moone and hoaſt of heauen.
Seing the ſunne is the chiefe of all the planets; what is the reaſon why the idolaters call the ſunne the queen of heaven? Ier. 7.8. and 44.19. When we burnt incenſe to the queene of heaven.
It ſhould not be tranſlated,
When we burnt incenſe to the queene of heaven; the ſeventie tranſlate it better, the hoaſt of heaven ▪
the difference of the interpretation aroſe of this, becauſe the hebrew word malcah written with He, ſignifieth a queen, and with aleph it ſignifieth a worke. Againe, amongſt the Latines Luna is in the feminine gender,Sol is in the maſculine gender: but with the Hebrewes ſhemeſh the ſunne is in the feminine gender, and jareah the moone is in the maſculine gender: therefore according to their genders,
Deus lunus, and Sol regina.
Simile.
ſhemeſh the ſunne, commeth from the word ſhamaſh miniſtrare, becauſe it is appointed to ſerve men; why then ſhould man fall downe and ſerve it?
Iob. 31.27. or my mouth had kiſſed mine hand, when I beheld the ſunne when it ſhined, or the moone walking in her brightnes: the idolaters when they could not reach to the moone to kiſſe her, they kiſſed their hands in token of homage,adorare, quaſi applicare manum ad os.
Thirdly they worſhiped the ſtarres or mazoloth the planets, 2. King. 23.5. And he put downe alſo them that burnt incenſe vnto Baal, to the ſunne, to the moone and Lemazaloth, to the planets. Gen. 30.11. and Leah ſaid, a troupe commeth,
and ſhe called his name Gad. Bagad read in two words ſignifieth bonam fortunam: Gad was the hoſt of heaven to which they ſacrificed, and gave divine hoEſay. 65.11. and they called it Maſal tobh, bona fortuna; Leah aſcribed this good fortune to the influIacobs wives were purged from their fathers idolatrie, Rachel ſtole her fathers Teraphim, and Leah aſcribed all to good fortune, and the influence of the ſtarres.
In earth they worſhiped beaſts, the Iſraelites worSalomon ſaith, where the oxe is wanting the crib is emptie ▪ Prov. 14.4. and Ioſeph becauſe he provided for the people of God in their neceſſitie, he is called bos dei, Deut. 33.17. and the Romans ſet up a golden oxe to Minutius; be
The Lord forbiddeth them to make the likeneſſe of male or female to worſhip it, Deut. 4.16. for they worſhiped both bul calves, and cow calves, they had both gneglim and gnegloth Hoſea 10.15.Rom. 17.4. putteth the name Baal in the feminine genTobit. 1.5. all the tribes made defection ſacrificing
to the cow Baal,
God made man lord over all his creatures, as neate and ſheepe, and all beaſts of the field, Pſal. 8.7. and yet man forgetteth this, and worſhipeth the very ba
Laſtly, in the water under the earth. The Egyptians worſhiped Nilus as a god, and the fiſhes in it. So the Philiſtims worſhiped Dagon,
The concluſion of this is, let us ſay with David, Whom have I in heaven but thee? and there is none upon the earth that I deſire beſides thee. Pſal. 73.25.
Eſay. To whom then will ye liken me, or ſhall I be equall, ſaith the holy One?40.25.
THe Church of Rome ſay, for repreſentation the image of God cannot be painted to expreſſe lively and fully the nature of God: and in this ſenſe they ſay, that God forbideth any image of him to be made, ſeing he hath no forme whereby he can be expreſſed. Eſay 40.18. To whom will ye liken God, or what likeneſſe will ye compare unto him? But to expreſſe him by ſome bodily ſhape as he appeared here, that is no idolatrie, as he apDaniel in the likeneſſe of an old man, and the holy ghoſt appeared in the likeneſſe of a done. Matt. 3.16. When he is painted to teache the hiſtories of the ſcripture, that ſo by ſenſible figures our mindes may aſcend to take up the inviſible God; to paint him this way is not a ſinne; angels themſelves are immateriall ſpirits, yet they were painted under the law, and reprecherubins; why then may not God be repre
imago perſonae, and imago repreſentationis officij, the cherubins were no repreſentation of the perſons of the angels; for they being immateriall,
Iewes might read (as it were) in a hiſtorie, what the angels did to them who wait upon the Church continually.
But members are attributed to God in the ſcripture: if they be attributed to God for this end, that wee may take him up, why may he not be painted to the laicks, that by the eye as wel as the eare, they may take him up?
Members are attribute to God metaphoricè,
typicè, metaphora eſt in verbis, typus in rebus, the ſcripture ſetteth him downe with eares, hands, and feet by words borrowed from men, but it never ſetteth him downe by any bodily ſhape painted before us, but al
How ſhall we conceive of God then, that we take him not up as an idoll?
We muſt conceive him to be a ſpirit, moſt juſt,
Now let us ſpeake of the worſhip it ſelfe. The Church of Rome being charged with idolatrie, and worſhiping of idols, they wipe their mouth with the whore, and ſay they did it not, Prov. 30.20. And they goe about by ſundrie ſhifts to cleare themſelves of this idolatrie.
adoratio reſpectiva, the ſecond is called adoratio abſoluta. Abſolute adoration is this, when the worſhip is termed in the creature, as objectum quod adorationis, & the wor
obiectum quo, and the dead and ſenſeleſſe thing is obiectum quod; that is, wee reverence and adore the dead and ſenſeleſſe thing for the examplars ſake.obiectum quod which we attend, and the corps are obiectum quo which moveth us to attend the coffin: ſo when we doe homage to the Viceroy for the King; the Viceroy here is obiectum quod, and the King is obiectum quo. The more modeſt of the papiſts of old made but the image obiectum quod adorationis, and God himſelfe obiectum quo.
adoratio coniuncta, or coadoratio, and there is adoratio reſpectiva: coadoratio or coniuncta adoratio, they make to be this; when both the exemplar, and the thing repreſented by the exemplar are worſhiped coniunctim, as obiectum quod adaequatum, this ſort of worſhip they gaue not to the image at the firſt, but onely reſpectivam adorationem.
ſecundum rem naturae, and ſo it is not worſhiped. Secondly formaliter & in actu exerci
as it holdeth forth the ex
and
Caietan ſaith.coadoratio or coniuncta adoratio,
6. queſt. 11. punct. 6.
& eodem officio, & honoris genere, eodem animi motu, & eade ̄ voluntate excitandi opinionē excellentiae, ille cultus ad prototypon ſpectat ſecundum ſe, ad imaginem vero coram ipſa, & in ipſa tanquam vicaria; they clearely confeſſe, that it is the ſame worſhip that is due to God and to the image: and as the Echo eſt individuum cum ſuo ſono; ſo it is one ſort of worſhip which is given both to the image and to God: and Vaſques implieth,3. de ador. diſput. 1. cap. 5.
Darius mother Syſigambis came before Alexander the great, (miſtaking Epheſtion for Alexander) ſhe fell downe before Epheſtion, but knowing that ſhe was miſAlexander ſaid vnto her, be not aſhamed, non erraſti mater, nam Epheſtion eſt etiam Alexander. If a papiſt falling downe before his image and miſtaking the image for Chriſt, and if Chriſt ſhould ſay to him be not aſhamed, thou art not miſtaken, for this image is alſo Chriſt: then he needed not to bluſh nor be aſhamed: but Chriſt is more jealous of his honour than ſo, and will not give it to any creature.
The concluſion of this is, 1. Ioh. 5.2. little children,
beware of idols, Micha's idoll bewitched the whole tribe of Dan. Iudg. 18.36.
What communion hath light with dark 2.Cor.6.14.neſſe? 16.and what agreement hath the temple of God with idols?
IDolatrie is a ſinne that is firſt moſt oppoſite to God himſelfe, and ſecondly it is oppoſite to his mariage with his Church.
ens entium, and therefore he is vnus, verus, and bonus.
Firſt, God is ens entium, who hath his being of himhereby ye ſhall know that Chai, the living Lord is amongſt you. Ioſh. 3.10. this title diſtinguiſheth him from dead idols which haue neither life in themſelves, nor can give life to others. Pſal. 106.26. And they joyned to Baal-phegor, and eat the ſacrifices of the dead, that is, the gods who are dead; they are called dumb idols, Haback. 2.18.So Pſal. 115. they haue mouthes but they ſpeake not,elilim, nihilitates. Eſay. 2.8. Ezek. 30.13. and Tohu,
emptineſſe. 1. Sam. 12.21. things are true as long as they agree with the patterne which is in the minde of God, but when they goe from that once, they are reckoned for ſhadowes of things onely. Prov. 20.6. Who ſhall finde a faithfull man? as if he ſhoud ſay, it is eaſie to finde ſhadowes of men, but it is a hard thing to finde a man indeed who is anſwerable to the minde of God. Idolaters, becauſe they goe from this patterne,non gens. Hoſ. 10.9. and
non populus, not a people. 1. Pet. 2.10. and the apoſtle ſaith, an idoll is nothing. 1. Cor. 8.4. it is not nihil negativum, but nihil privativum,
nihil affectivum.
The firſt attribute of God who is Ens entium,
unit as and therefore the ſcripture by way of excellence calvnus, Iob. 31.15.Did not one faſhion us in the wombe, that is, God, ſo Zach. 14.9. In that day there ſhall be one Lord, and his name vnus, this name Ehhad,
Adad, corruptlie, Deut. 6.4.Hearken Iſrael, the Lord thy God is one, and it is written with a great Daleth which letter ſignifieth foure, as the Hebrews marke, to ſignifie the foure corners of the earth, and that he ſhould be worſhiped in them, and none elſe but hee; although there be many that are called gods, yet to us there is but one God. 1. Cor. 8.6.
The gods of the heathen were many; they had thirHeſ
witneſſeth. And Augustine obſerveth well in his booke de civitate dei,
deae Lucinae: when he weeped they committed him to vaticana or vagitana: when they lifted up the child from the ground, they committed him to Dea Levana: & when he was in the cradle to Dea Cunina, & ſo thorow the reſt of the periods of his life. But David acknowPſal. 22.10. So they had a god or a goddeſſe for every ſeverall part of the bodie, Iupiter the eldeſt brother got the head, Neptune the ſecond brother got the breaſt, and foreparts,Pluto the third brother got the hinder parts, the middle part or cinctum they gaue to Mars,
Cupid, they gaue the kidnies to Venus, and the knees to the Goddeſſe Miſericordia, and the feet to Thaleia: theſe parts they committed to ſeverall Gods and Goddeſſes, becauſe they diſtruſted them, and would not concredite all to one God, but David ſaith, Pſal 34.20. That God keepeth all our bones. And Chriſt ſaith, that the very haires of our head are numbred. Matth. 10.30. ſo that they cannot fall to the ground without Gods providence. They had like wayes Deos tutelares which they carried about with them, as Rachel ſtole her fathers Gods. Gen. 31.19. and they had Penates, their houſhold Gods, Eſay. 46.7. They beare him upon the ſhoulder, they carie him and ſet him in his place, and hee ſtandeth: yea from his place ſhall he not remove.
The ſecond attribute of God who is Ens entium is verum, but the idoll teacheth lies, Habakuk 2.18. how teaNon per inexiſtentiam, ſed per aſſiſtentiam. Non per inexiſtentiā, that is, the divill ſpake not out of the idoll,per aſsiſtentiá, that is, the prieſt lying beſide the idoll, the divill inſpired the Prieſt to ſpeake theſe lies. When the Prieſt ſlept vpon the skin of the beaſt that was ſacrificed, then the divell inſpired him; this ſleeping the Greekes call it Pſal. 106.37. 1. Cor. 10.20.
The third attribute of God as he is Ens entium, is Bonum, goodneſſe, there is none good but God onely, that is, having his goodneſſe of himſelfe: but idols by way of appropriation are called ſinne. Lament. 1.8. My people haue committed a ſinne,
Exod. 32.
This people is prone to ſinne, that is, to idolatrie. So Num. 23.21. He ſaw no iniquitie in Iacob, that is, idolaSyracides to be vnSyracid. 49.5. All the kings of Iſrael were ſinners except David, Ioſias and Ezekias, that is, they were idolaters.
Secondly,Revelat. 14.4. and idolaters are called adulterers, Iam. 4.4. when the Iewes denied Ioh. 8.41. that they were the children of fornication, they meant, they were not idolaters, who ſay to the ſtocke thou art my father, and to the ſtone, thou haſt brought me forth, Ier. 2.27. they ſay, they haue God for their father, and they called the Samaritans baſtards,Moreah, Zeph. 3.1. the Seventy tranſlate it, Ioſeph would not make Mary a pubMat. 1.19.
The concluſion of this is,Micha when he ſet up an idoll in his houſe, to ſay then. That the Lord would doe him good, Iudg. 17.13. their ſorrowes ſhall be multiplied who haſten after other Gods, Pſalm.
Ier. Ye haue ſet vp altars to that ſhamefull thing even altars to burne incenſe to Baal.11.12.
THis idolatrie is moſt deteſtable in the eyes of the Lord, therefore when the ſcripture ſpeaketh of idols it calleth them abominationes, as the abomination of the Moabites, and Ammonites: When the Romans ſet vp the ſpread-eagle in the temple of Ieruſalem, it was called the abomination of deſolation,
Mat. 24.15. ſo they are called pollutiones, Act. 15.20.
The apoſtle willeth us to abſtaine from abominable idolatrie, 1. Pet. 4.3. this epithete is not put for diſtinEpithetum perpetuum, as the HePſal. 86.13. Thou haſt delivered my ſoule from the loweſt hell, we cannot inferre hence that there are two hells, the epithete here is not put for di
Now if wee would vnderſtand how deteſtable theſe idols are in the ſight of God, let us goe thorow all the cauſes of them.
they that make them, are like vnto them, Pſal. 115.8. What a ſenſeleſſe thing is this to make an idoll, and then to bee affraid of it? theſe are like little children, who blacke their neighbours faces,
Secondly the matter, how baſely hee thinketh of it; when the people began to worſhip the braſen ſerpent,Exod. 32.15. The little righteous ones
Nechuſbtan. 2. King. 18.4. as you would ſay, a little peece of braſſe in contempt; for it is the manner of the Hebrewes to expreſſe their diminutives by adNunto them. So he calleth them Gelilim, ſtercoreos deos. 2. King. 23.10. he defiled topheth, that is, he ap
The Lord commanded the Iewes when they were aAinſworth c. 7.8 of the communion of ſaints.Deut. 23.12.13. and to haue a paddle that they might digge and cover the excreme
Thirdly the lord deteſted the forme of them; he deabiecti animalis forma; but alſo to bee repreſented by man, who of all viſible creatures is the moſt excellent. Pſal. 115.5. They haue eyes and ſee not, cares and heare not, and a mouth that ſpeaks not, theſe were made to the ſimilitude of man; and likeTeraphim were images made to the likeneſſe of man. 1. Sam. 13.19. yet he deteſted all theſe images.
Laſtly, from the effects,Miphlezeth, terriculamenta. 1. King. 15.13. They that worſhip them ſhall get no reſt neither day nor night. Revel. 14.11.
So they are called Gnatzabbim, dolores, ſo they are called Tzirim, tormina vel cruciatus,
Eſay. 45.16. and 21.3. They are called Buſh, pudor. Ier. 11.12. the ſame word is given to a mans privie parts:Deut. 25.11. Ye haue ſet vp altars to the ſhamefull thing:
Gideon is called Ierubeſheth, 1. Sam. 11.21. becauſe he put Buſh or that ſhamefull idoll Baal to ſhame.
A man is aſhamed when his nakednes is ſeene, this idolatrie maketh the people naked. Exod. 35.25. The heathen called their god Baal-Peor, or Baalzebub, the god who did driue away flies, but Chriſt in diſdain called him Eckron the god of flies, beEkronites called him Baalzebub, becauſe hee kept them from hornets and flies; this name afterward was given to the devill himſelfe, he is called Baalzebub, becauſe he is the father of all this idolatrie.
Yee know that yee were Gentiles carried away unto theſe dumbe idols, even as ye were led. 1.Cor.12.2.
THe loadſtone hath not ſo great vertue to draw the iron to it, as the idoll hath to draw the worſhiper after it. And as the whirlewinde carrieth a man violent
The ſcripture maketh mention of ſundry ſwift beaſts,Dromas. Ier. 2.23.Camelo-pardalis, the wild aſſe, and the droAs the wild aſſe ſnuffeth up the winde at her pleaſure, and none can turne her away: and as the dromedary is moſt ſwift tranſverſing her wayes. Ier. 2.23.24. So are the idolaters ſwift in following their idols.
There are two things that a man is bound to care for ſpecially, his naturall life, and his ſpirituall life.
His naturall life conſiſteth in his health, wealth, and eaſe, but ſee how the idolaters to ſerve their idols, de
Firſt, their health, they neglect their bodies,Coloſſ. 2.23. they disfigure their faces and looketh with a ſad counteMatt. 6.16. And which is more, the prieſts of Baal cut themſelves with knives and lancers untill the blood guſhed out upon them. 1. Kings 18.28. ſo doe Fratres flagellantes, who whip themſelves untill the blood run downe: and ſometimes they have given their bodies to be burnt for their idols.
Secondly, a man is bound to have a care of his
Exod. 32.3. And all the people brake off the golden eare-rings which were in their eares, and brought them to Aaron. So Hoſ. 8.4. of their ſilver and their gold have they made themſelves idols. So Ezek. 16.33. Others give gifts to whores, but thou giveſt thy gifts to all thy lovers, and hireſt them. So Pſal. 16.4. deum alienum dotant, that is, they give a dowrie to their idols, and beſtow their goods upon them, and ſtand not for coſt.
Thirdly their eaſe, they care not for their eaſe, ſo they may ſatisfie their idols. Exod. 32.6. And they roſe up early on the morrow, and offered burnt offerings. So Baals prieſts cryed from morning untill evening. 1. Kings 18.29.Matt. 6.7. But when ye pray, uſe not vaine repetitions, as the heathen doe, for they thinke they ſhall be heard for their much babling.
And their greateſt love ſhould be to their children who ſhould ſucceed them; but the unnatutall idolater will not ſtand to offer his children to Moloch, & to ſacriAbraham, who at the commandement of God tooke his onely ſonne Iſaack
ſacrifice their children to devils. Pſal. 106.37.
Secondly, for the ſpirituall and eternall life; they preferred their idols to it. Hoſ. 2.2. They carried their adulteries betwixt their breaſts: that is, the ſignes of their idolatrie, to teſtifie that the idoll had their heart,
as a bundle of mirrhe betwixt their breaſts: Cant. 1.13.
So they walked, behhukkoth, in their ſtatutes, Levit. 20.23. Whereas they ſhould have walked in his ſtatutes;Great is Diana of the Epheſians, Act. 19.28. They kept their gods and changed them not. Ier. 2.11. hath a nation changed their gods which are yet no gods?
May we not conclude then, Ier. 10.8. They are altogether brutiſh and fooliſh,
the ſtock is a doctrine of vanities They who worſhip ſtocks and ſtones and dumbe idols, are more brutiſh then beaſts.
Deut. Ye ſhall not cauſe the people to returne to Aegypt.17.16.
AEgypt was the matrix of all idolatrie, therefore the Lord forbad them to goe backe to Aegypt:
Aegypt, there were their breasts preſſed, and there they bruiſed the teats of their virginitie: Ezek. 23.3.Aegypt.
Secondly, turba miſcellanea,
the mixed multitude came out of Aegypt: Exod. 12.38. Who learned them to murAegypt. Exod, 16.2.
Thirdly, they got their leproſie out of Aegypt, for that ſort of leproſie called Elephantiaſis,
Nilus in Aegypt. Deut. 28.17. The Lord will ſmite the with the boiles of Aegypt.
Forthly, they forgot their circumciſion in Aegypt, therefore it is called opprobrium Aegypti, Ioſh. 5.9. This day have I rolled away the reproach of Aegypt from you.
Levit. 24.10. was the ſonne of an Aegyptian.
Ieroboam brought the golden calves out of Aegypt: therefore they were commanded never to goe backe againe to Aegypt. Becauſe Aegypt was ſuch a vile land the Pſalmiſt calleth it the land of Ham Pſal. 105.23.27.Ham was curſed by his father Noah, ſo the Egyptians his poſteritie were an accurſed people. Aegypt was a proud people,Rahab, Pſal. 87.4 and Eſay 51.9. And now what hast thou to doe in Aegypt to drinke the waters of Sihor? or what haſt thou to doe in the way of Aſſyria, to drinke the waters of the river?
Sichor is put for Aegypt.
Ier. 2.18. Sihor is Nilus, which ſignifieth blackNilus differed much froSiloh, why then ſhould they goe to drinke of them?Ierulem, and Behemoth beaſts, for an elephant.Euphrates the River here Antonomaſticè, for the greatneſſe of it. Gen. 15.18. It is called the great river; theſe two were the borders of Canaan, from the river of Egypt to Euphrates. Exod. 23.31.
What great bleſſing was this then, when five cities in the land of Egypt ſhould ſpeake the languages of Canaan,
And one of them ſhall bee called the city of the Sunne, Eſay. 19.18. that is, they ſhall bee converted to profeſſe the truth, and one of them ſhall be the moſt excellent citie, that is Alexandria, the city where Marke taught the Goſpell firſt.
If Egypt was ſo abhorred and deteſted by the Lord, what muſt ſpirituall Egypt be? Revelat. 11.8. and theſe Who take the marke of the beaſt upon them. Revelat. 16.2. And as they were never to returne backe to Egypt again; ſo neither muſt the people of God returne now to ſpiEgypt.
Obſerve how Iohn doth parallel the judgements of old Egypt, and ſpirituall Egypt together.Aegypt and ſpirituAegypt paralleled toEgypt was plagued with ſores and botches:Egypt. Revelat. 16.2.
Secondly in old Egypt the waters were turned into bloud: So in ſpirituall Egypt.
The waters of the ſea became as the bloud of a dead man, and every living ſoule died in the ſea. Verſ. 3.
Thirdly in old Egypt there was great darkeneſſe:Egypt there is great darknes. Verſ. 10.
Fourthly, frogs moleſted the Kings chamber in Egypt,
So frogges came out of the mouth of the Dragon, and out of the mouth of the beaſt, working miracles to deceive the world and the Kings of the earth. Verſ. 13. Iannes and Iambres withſtood Moſes in Egypt. 2. Tim. 3.8. And when hee wrought his miracles they ſaid, hee carried ſtraw to Aphra, as the proverbe is in the Talmud,
Magick enough in Egypt already, therefore hee needed not to come to Egypt, to play his trickes of Magick there; thus they withſtood the man of God, and hardened the heart of Pharaoh: So in ſpirituall Egypt, doe theſe frogges and deceivers ſet themſelves againſt Moſes, ſaying, that hee hath not his calling of God.
Laſtly, there was thundering and lightning in Egypt;
Egypt Verſ. 18.
The concluſion of this is; Come out of her my people, that ye be not partakers of her ſins, and that ye receive not of her plagues. Revelat. 18.4.
Pſal. They made a calfe in Horeb, and wor106.19.ſhiped the molten image; they changed their glory into the ſimilitude of an oxe that eateth graſſe.
THe idolatrie of Ieroboam, compared with the idoIeroboam compared with their idolatrie in the time of Aaron.
Firſt, they had lately taſted of the great benefits of God, in delivering them out of Egypt by a mighty hand, and bringing them through the red ſea: Yet they ſoone forgot his workes; they waited not for his counſell. Pſal. 106.13.They forgot God their Saviour which had done great thin
21.22.
with the bread of the ſtrong ones, Pſal. 78.25. They had the tabernacle, and the arke the teſtimonie of God preſence amongſt them, which Ieroboam and the ten tribes had not; therefore their ſinne was greater then theirs.
Moſes the man of God, who was faithfull in all his houſe. Heb. 3.2. the ten tribes had Ahijah the Shilonite, but what was hee to
Moſes? they had an old prophet in Bethel, but a greate deceiver, and they had a young prophet, but was eaſily deceived. 1. King. 13. and what were they to Moſes?
Fourthly, the ten tribes had prieſts but of the meaKing. 13.33.Hee made of the loweſt of the people prieſts for the high places, whoſoever would, hee conſecrated him, and be became one of the prieſts of the high places: but they had Aaron the Lords high prieſt, who was conſecrated and ordained by God himſelfe, and called to this honour. Heb. 5.4.Aarons ſinne in making the golden calfe a greaDemetrius or Ieroboam.
holineſſe to the Lord ingraven in a plate of gold upon his forehead, for him to ſit downe and faſhion an image with a graving toole; like another Demetrius the ſilver-ſmith, he making ſilver ſhrines to Diana, and he making golden calves to Iehova, what a great change was this? Againe he to repreſent the Lord by an oxe that eateth graſſe. Pſ. 106.20. This was a great abomination it was great idolatrie when the men of Lycaonia would have worſhiAct. 14.11. but greaIeroboam made a feaſt day according to his owne heart, in honour of his idoll. 1. King. 12.13. ſo ſaid Aaron, to morrow is a feaſt to Iehova, this was a greater ſinne than that of Ieroboam.
Now let us compare the idolaters in our times with thoſe who worſhiped the golden calfe in the wildernes, and yee ſhall ſee greater abomination in this idolatrie than in the idolatrie of former times. The Iſraelites gave the glorie of Chriſt who dwelt in a cloud and pil7. cap. de conſeAgnus Dei.
When Chriſt was in the fleſh here, there were many who gave themſelves out for falſe Chriſts; but Chriſt
Mat. 24.23. ſo theſe coun
The Lord, Ezek. 23.4. maketh a compariſon betwixt two ſiſters,Aholah and Aholibah. Aholah is tentorium, Abolibah is tentorium meum in ea. Hee calleth the ten tribes tentorium a tent, becauſe they were ſeparated from the temple of God now, and he calleth the kingdome of Iuda, tentorium meum in ea, my tabernacle in her, beAholah played the harlot. Verſ. 5. But yet her ſiſter Aholibah was more corrupted then ſhe,
Verſ. 11. So compare Aholah the Iewiſh church with Aholibah (who glorieth that ſhee is the true church) and ſhee ſhall be found the greater harlot of the two. And the lord comparing Samaria with Ieruſalem, Ezek. 16.51. ſaith, that Samaria had not committed halfe of the ſinnes which Iuda had committed,
Iuda had juſtified her ſiſter in all her abominations; amplificaſti abominationes tuas prae ipſis. Samaria was not ſimply juſtified, but onely in compariſon with Iuda. So Luke. 18.14. The publican went downe to his houſe, juſtus prae illo, juſtified rather than the Phariſee. So Mat. 12.41.The queene of the South ſhall riſe in judgement againſt this generation, that is; ſhall ſtand in judge
The Iewes who were ſo much addicted to idolatrie before the Lord Ieſus Chriſts comming in the fleſh, quite renounced their idols, and they ſay now, that there is no puniſhment which befalleth them, but there is a drachme weight of the golden calfe in it; and when they ſee any church in which there are idols, they
Beth Hatturpha, domus turpitudini
Ier. Your fathers have forſaken mee, ſaith the Lord, and have walked after other gods, and ſerved them, and worſhiped them, and ye have done worſe then your fa16.11.thers.
IDolatrie is a worke of the fleſh, Gal. 5.20. And there is no worke of the fleſh that man is ſo prone unto as to idolatrie:Gen. 4.24. Then began men to prophane the name of the Lord. Pſal. 49.12. Man being in honour abideth not, he is like the beaſts that periſh.
Ier. 10.14. Every man is brutiſh in his knowledge, every founder is confounded by his gra
There were three notable men, from the creation to the floud, who kept the truth in ſinceritie and puritie in their families; Adam, Methuſalem, and Noah, and then the Lord drowned the world for wickedneſſe.
After the floud,Perſians calScythians with whom they were converſant, Sakas, a Sach vel Sackſah, which ſignifieth a multitude, beArabians had their names from Gnarabh,
miſcere, turba miſcellanea, a confuſed multitude. Gen. 14.1. Tidall King of nations, Symmachus tranſlateth it King of the Scythians; and theſe worſhiped their conquerours and capHeber and his poſteritie, Melchizedeck and ſome few others who dwelt in Canaan.
Hebe
and with ſome few others.Hebers poſterity who went to Syria fell to idolatrie, and therefore an Aramite is put for an idolater in the ſcriptures; Terah Abrahams father an idolater, Abraham himſelfe was an idolater, Laban the Syrian an idolater, Naaman the Syrian an idolater, and Balaam the Syrian an idolater.
There were ſome others who were not of the poſteriHeber who kept the truth amongſt them. Gen. 20.4. Lord wilt thou ſlay alſo a righteous nation?
Moſes cauſed bray to powder; and made them drinke it in deteſtation of that idoll which they had worſhiped.
After Moſes death, Satan laboured to make an idoll of the body of Moſes,
Moſes body.Michael withſtood him. Iud. 9. and buried his body where no man knew; and here we may ſee that the reliques of the Saints are made idolls.
Iuda and all the Kings of Iſrael were, and that was the cauſe why idolatrie got not ſuch footing in the time of the Iudges, as it did afterwards.
Secondly, when they fell to idolatrie, the Lord ſcourPhiliſtims, Ammonites, Madianites, and then they cried unto the Lord, and hee helped them,
Thirdly,Dan an idolatrous tribe.Dan was moſt given to idolatrie; therefore they tooke away the Ephod Teraphim, and the graven image out of the houſe of Micah, and ſet it up in Dan, this was the idolatrie of the whole tribe, Is it better for thee to be a Prieſt for the houſe of one man, or that thou be a prieſt unto a tribe and a family in Iſrael? Iud. 18.20.
Fourthly, Ionathan the ſonne of Gerſhon, the ſonne of Manaſſeth was the prieſt to this idoll. Ionathan was the ſonne of Gerſhon, and Gerſhon was the ſonne of Moſes,
Moſes, but of Manaſſeth, who by anticipation was called Manaſſeth, becauſe he followed him in his idolatrie; yet to ſhew that hee was the grandchild of Moſes, the word is ſo ſet downe that it may be read either Manaſſe or Moſe.
Dan for their idolatrie.
Becauſe the tribe of Dan was moſt infected with idoDan, as a puniſhment of their former idolatry, and for this cauſe it was that they were the firſt of the tribes, who were carried away in the weſt ſide of IorIer. 8.16. The ſnorting of his horſes was heard from Dan, and Iohn, Rev. 12. When he reckoned up the tribes which were ſealed, he paſſeth by the tribe of Dan.
The fift period of idolatrie was under the Kings,All the Kings of Iſrael were ſinners except David, Ezekiah and Ioſias, Ecclus. 49.5. That is, they were idoSalomons time, he who excelled all the ſonnes of the Eaſt for his knowledg,King. 11.11. Yet he was nothing moved with it; and if we will comRehoboam with his wiſe father, he may ſeeme to be more obedient then hee; for when hee had gathered an armie to fight againſt Ieroboam and the ten tribes, yet when the prophet Shemaiah came to him, 1. King. 12.24. He harkened unto the word of the Lord and went backe againe, but Salemon went on in his ſinnes and idolatrie.
Ieroboam.
David and Salomon; then Ieroboam ſet up the calves in Dan and Bethel, then the ten tribes were Aholah, and yet Aholibah exceeded them in whoredomes. Ezek. 23.
Thirdly, it came to the height in the dayes of Manaſſeth, and ſo it continued with the reſt of the Kings, like a leproſie, untill the captivitie. Then idolatrie died in the captivitie, for there they were purged and fined, and they brought it not backe, neither went a whoring after other gods.
The laſt period was when idolatrie began in the chriRevelat. 17.11. And then the idolatrie of the Gentiles was brought in in the chriſtian church.
Iudg. And Gideon made an Ephod thereof, and put it in his citie in Ophra; and all Iſrael went thither a whoring after it.8.26.
WHen Gideon made an Ephod of the gold & eare-rings which they had taken of the ſpoile, wee need not to take it ſo ſtrictly that it was onely made of gold, but of thoſe things which were taken in the ſpoile, whether gold, ſilke, linnen, &c.
But it may ſeeme, Verſ. 27. That ſtatuit in Ophra,
hee ſet it up in Ophra, that it was of pure gold, which might ſtand up, an image made of gold.
In the Hebrew it is poſuit onely, he put it, and not,
he ſet it up, the prieſts Ephod was of linnen, and the high prieſts Ephod was partly of linnen, and partly of ſilke, and partly of gold.
This word Ephod in the ſcripture is applied onely to holy uſes,Ephod, then it may bee ſaid to be partly eccleſi
Eccleſiaſticall is three fold, firſt the Ephod of the high prieſt: Exod. 28.6. Secondly of the prieſts:Sam. 22.18. And thirdly of the Levites: 1. Sam. 2.18.
Politicke againe is that which David wore when hee danced before the Arke: 2. Sam. 6.18.David did not put on the Prieſts ephod.David ſaid to Abiather the high prieſt Ahimelechs ſon, I pray thee bring me hither the Ephod. 1. Sam. 30.7. And Abiather
brought hither the Ephod, el David, to David, that is, Davidis cauſa,
Ephod to aske counDavid what he ſhould doe, David wore not the prieſtly Ephod himſelfe; for by Ephod here is meant the whole ornaments of the prieſt: So Hoſ 3.4.
Now the queſtion is, whether Gideon intended here to ſet up an idoll in Ophra? thoſe who hold the affirmative bring this reaſon for them: becauſe he inſtituted that for which he had not warrant out of the word of God.
The word of God ſetteth downe all the prieſts orna
Secondly, ſome hold that Gideon did not directly ſet up an idoll, nor did he intend to doe it; but becauſe hee withſtood not the people when they committed idola
It is evident that they did not commit idolatrie till after his death, therefore Verſ. 27. it is not rightly tranſFornicatus eſt omnis Iſrael poſt cum, as though they followed Gideons example in their idolatrie;Gideon. Obj.
Iunius tranſlateth it better, poſt eum ſcilicet Ephodem, or in eo ſcilicet Ephode.
Thirdly, ſome hold that Gideon ſinned, offering ſacriEphod upon him.
The Lord who ſpared not Vzziah when hee went to offer incenſe at the altar, but ſtroke him with leproCron. 26.17. and ſpared not Core, Dathan, and Abiram with their complices. Num. 16. Would hee have ſpared Gideon if hee had attempted ſuch a thing? and is it probable that he who refuſed the government when it was offered to him by all their conſent, that hee would affect the prieſthood?
Fourthly, it may ſeeme that hee ſinned, in making theſe holy veſtures to have ſome uſe out of the taberna
When Ieſhuah ſet up an altar, Ioſh. 22.29,30.
Gideon made this Ephod onely in a memoriall of thankſgiving, and for no other uſe.
But theſe who hold the negative that he committed not idolatrie in making the Ephod, bring theſe reaſons.Gideon committed not idolatry in making the Ephod.
Firſt Iude 8.32. It is ſaid, Gideon died in a good old age, which comprehends in it foure things. Firſt, fulAbraham died in bona cani
25.15. So David, 1. Chron. 29.28. and ſo Gideon here.
Secondly, the Iſraelites are challenged for this, that they ſhewed not kindneſſe towards Ierubbaal, or Gideon, according to the goodnes which he had ſhown to them, Verſ. 35. Now if hee had ſet up this idoll to make the people to commit idolatrie, they ſhould have had no cauſe to have ſhewne kindeneſſe to him, but rather ſhould have hated him.
But it may be ſaid that the Ephod became a ſnare to him and to his houſe: Verſ. 27.
Although Gideon himſelfe ſinned not in ſetting up the Ephod, yet it tended to his ruine, that is, to the ruine of his ſons, and the reſt of his houſe, that is, his friends, it was the ruine of his houſe in the dayes of Abimelech, when this Ephod was ſet up in the houſe of Baal-bereth in Sichem. Iudg. 9.33.
The concluſion of this is,
In this thing the Lord pardon thy ſer 2.King.5.18.vant, that when my maſter goeth into the houſe of Rimmon to worſhip there, and hee leaneth on my hand, and I bow my ſelfe in the houſe of Rimmon.
THere is a queſtion moved, whether or not may a man diſſemble his religion, and bee preſent at the worſhip of idols? and ſome alledge this place for it.
For clearing of this, Cajetan obſerveth, firſt what is meant by this word Lehiſhtahhavath;
Naaman craveth; and thirdly, what the prophets anſwere inferreth.
Firſt, hee obſerveth that this word Lehiſhtahhavoth bowing, (the greekes tranſlate it Cajetan goeth about to cleare Naaman of idoRimmon.
adorare (ſaith hee) but improſi adoravero in templo Rimmon: but ſe in what Naaman deſireth to be diſpenſed with; he craveth onely a pardon and diſpenſation here, for the bowing of his body, as hee was wont to doe to the king; hee acknow
Caietan obſerveth farther, that there is a double bowing of the knee; the firſt is called Genuflexio imitativa, the ſecond is called Genuflexio obſequij: and hee ſaith,
genuflexio imitativa; counterfeiting the kings bowEſt eiuſdem ſpeciei cum regio, it is of the ſame kinde with the kings bowing of the knee, and this is flat idolaNaaman meant not of ſuch kinde of bowing of the knee.
The queſtion then is onely de genuflexione obſequii, this he ſaith, was lawfull in it ſelfe, and he bowed with the king, not having reſpect to idolatrie, but onely to his bowing ſimplie. For the king to bow, it is not an unlawfull action; but when he boweth before an idoll with an idolatrous minde to worſhip the idoll, then it is idolatrie, but his ſervant bowing with him, and doing that civill honour to him which he uſed to performe to him at other times, is not partaker of his idolatrie; the one is adoratio abſoluta, and the other is relativa: and hee goeth about to cleare the matter by this compariſon,
Naaman went into the houſe of Rimmon with the king and bowed there, this bowing was onely a civill bowing, ſuch as he performed to the king at other times before.
But when it is objected, that this had a ſhew of evill to bow in ſuch a place, and at ſuch a time with the king.
He anſwereth, if Naaman had not made a proteſtation to the contrary that he would worſhip none but the true God, it had beene a ſcandall, but Naaman proteſted the contrarie both in word and deed, and ſo was free from ſcandall.
But the matter is not cleare yet,Naamans fact contrary to his proteſtation.Caietans compariſon which he uſeth, ſeemes not to be ſo pertinent; for if the ſervants ſhould go in with their maſter in the bawdy houſe and ſee him commit that vilNaaman was not ſimRimmon.
Naaman was ſimply free of ſinne in this; and there
Some anſwere, that the prophet fitteth his anſwere here to the weake and infirme conſcience. Rom. 15.1. Ye that are ſtrong ought to beare with the infirmities of the weake:
Naaman, as ſome ſay.Rom. 14.15. to be troubled and grieued at a thing, and doubt whether it may doe it, or not doe it; and yet inclineth to doe it, this is an infirme conſcience: the proNaaman asketh two things.goe in peace ſhould be an affirmative juſtiNaaman hath two demands, firſt that hee might have ſo much earth, as to build an altar that he might ſacrifice to the Lord upon it: now if wee ſhall fit the prophets anſwere to this demaund, would the prophet juſtifie a thing that was contrarie to the Law, and bid him goe ſacrifice there? for they were to ſacrifice onely in the place which the Lord their God ſhould appoint. So goe in peace, the meaning is not that the prophet alloweth this fact of his. Non eſt factum approbantis, ſed dimittentis & promittentis ſe oraturum pro ſalute eius; that is, hee approved not this that Naaman asked, but when he ſaid goe in peace, it was onely a diſNaaman.
There was a ſtately fountaine of water, and the image of Bacchus ſet up there with a vinetree ſpreading it ſelfe round about the court, and overſhadowing it; when Licinius came for recreation to the court, Auxentius and many others following him, ſeeing a branch of the vine tree loaded with cluſters, hee bad Auxentius cut it off, and he ſuſpecting nothing, did it; Then Licinius ſaid unto him, ſet that branch at the feet of Bacchus.
Auxentius anſwered, God forbid, o Emperour, that I doe it, for I am a Chriſtian; But Licinius ſaid unto him, either get thee from my ſervice, or doe this;at nihil cunctatus zonam ſoluit & receſſit: The martyrs of God would not caſt one graine of frankincenſe into the fire to the idols; they would communicate with them in noRimmon upon any pretence to worſhip:Naamans going into the houſe of Rimmon.
Count Palatine who was his ſwordbearer, cargenuflexio imitativa and genuflexio obſequij, would have ſaved him from ido
The concluſion of this is, that thoſe who are zealous for the glorie of God will neither directly nor indirectEſay. 65.4.
And Elijah came unto all the people and ſaid, how long halt yee betweene two opinions? If the Lord be God, then follow him; but if Baal, then follow him. 1.King.18.21.
TO worſhip two gods is a ſinne againſt the firſt commandement; but to mixe the meanes of Gods worſhip, is a ſinne againſt the ſecond commande
When things are mixed they are not kept in puritie as when Vintners mixe water with wine, or when ſilver and lead are mixed together, and they make up a third, different from the two; God will not have his religion mixed this wayes.
The Lord commanded, Exod. 30.29. to make the holy oyntment of pure myrrhe, in the originall it is mar derer, mirrha libertatis, that is, which is free from all mixture,thou ſhalt make oleum de olivis puriſſimum. Levit. 24.2. the incenſe that was offered was the moſt tranſparent and pure incenſe, Lebhonah Zaccah: Exod. 30.34.ſimila pura,
Cor. 2.17. As Vintners mixe water and wine together. Prov. 9.3. Wiſdome ſent forth her maids, why are they called her maides? but to teach preachers to keepe the word in ſincerity, as virgins laMebhaſhereth.
Abraham.
The Iewes obſerve, that the people of God are neAbrahamites from Abraham, neither Iſaac from Iſaac, but once Amos 7.9. But they are called Iſraelites from Iacob, and Iewes from Iuda, and they gave this to be the reaſon; becauſe there came thoſe of Abraham who profeſſed diverſe religions, and ſo of Iſaac; but theſe who came of Iſrael and of Iuda profeſſed but one religion.
The Lord would have his people a people dwelling by themſelves,Num. 23.9. Loe the people ſhall dwell alone,
and ſhall not be reckoned among the nations. He would not have them lye neare the ſea coaſt (for the Philiſtims lay betwixt them and the ſea,) leſt they having too great commerce by ſea with the heathen, they ſhould have waxed prouder and learned their faſhions, as Tyrus waxed prouder by trading with many nations by ſea. Ezek. 27.28. and this wayes they ſhould have endangeSalomon of all the Kings ſent his ſhips farre abroad to other nations, but Iehoſaphat and Ahaziah attempted this in vaine.Chron. 20.35. and where it is ſaid, Pſal. 72 10. The Kings of the Ilands ſhall bring preſents to thee, what Ilands are meant here? not the farre Ilands, but the Ilands which lay within the Medi
Firſt, it was not lawfull to mixe Gods religion and the devills,Micah. Iud. 17.5. Who had an Ephod and Teraphim, an Ephod for the true worſhip of God, and the Teraphim for the worſhip of the devill.
Again it was not lawfull to mixe Iudaiſme and GenLevit. 19.27. Yee ſhall not round the corners of your heads, neither ſhalt thou marre the corners of thy beard, Iudaiſme and genti Theſe were the ceremonies of the heathen; therefore the Lord diſcharGergaſites who learned many things of the heathen,2. de bello Iudaico. cap. 20.
Ebionites who obſerve both the Iewiſh and chriſtian ſabbath.
Galatians, who would keepe the ceremonies of the law and the goſpell.
After the death of Chriſt, when the apoſtles obſer
Moab did. Ier. 48.11. therefore they drew the goſpell altogether from the ceremonies.
When judaiſme and gentiliſme were mixed togead aliud, & non per ſe,
Galatians uſed them under the goſpell, this was to ioyne a dead man and a living man together, for they were dead after Chriſt ſaid, conſummatum eſt, and had no uſe in the church afterwards but by accident; for as hee who buildeth a vault letteth the centrels ſtand untill he put in the key ſtone, and then hee pulleth them away: ſo when the corner ſtone Ieſus Chriſt was come, it was time that theſe centrels, the ce
Fourthly, it is not lawfull to mixe chriſtianitie and gentiliſme, ſuch was the doctrine of the Nicolaitans: Revelat. 2.15. and ſome in Corinth who profeſſed that there was not a reſurrection: Such is the religion of thoſe in Ruſſia and Muſcovia, they have ſome chriſtian profeſſion of the Greeke church, and mixed with many heatheniſh ceremonies.
Whether is it a greater ſinne to mixe judaiſme and chriſtianity together, or to mixe chriſtianity and genti
It is a greater ſinne to mixe judaiſme and chriſtiani
Fiftly, when a religion is made up of judaiſme, genBrerewood in his inquiMarduites a people in Syria, who keepe the chriſtian ſabbath with the Chriſtians, and the Iewiſh ſabbath with the Iewes, and they worſhip the ſunne and the moone with the Pagans.
Some idolatrous worſhip is made up of judaiſme, gentiliſme, and Arrianiſme, as Turciſme. Some is made
Revel. 4.6. which is tranſparent and ſhineth, and not darke and covered with ceremo
Rom. Becauſe when they knew God they glori1.21.fied him not, they became vaine in their imaginations.
IDolatrie amongſt the heathen aroſe eſpecially from three grounds, the firſt ground was the deſire which they had to continue the name of their predeceſſours, benefactors, and their nobles; the ſecond ground, was the deſire of ſome bodily pledge of Gods preſence to bee amongſt them; and the third ground which drew them to idolatrie, was their boldnes to repreſent God myſtically and hieroglyphically by ſundry images.
Harpocrates holding his finger upon his
8.
The ſecond ground which moved them to commit idolatrie,
When Alexander the great beſieged Tyrus, one of their Diviners told them, that it was revealed to him in a dreame, that their god Apollo was to depart from them ſhortly; what doe they to detaine Apollo ſtill amongſt them? they take the image of Apollo their god,Apollo to a poſt.Apollo; they held that this image was a pledge of his preſence amongſt them,1. cap. 1.
Apollo that he would not leave them.
The third ground which led them to this idolatrie, was their boldneſſe to repreſent god myſtically by their hieroglyphicks, repreſenting him as they pleaſed.Thebe a towne of Egypt (as Plutarch maketh mention) they worſhiped a god whom they acknowledged to be immortall, but how painted they him? in the likeneſſe of a man blowing an egge out of his mouth,Thebe ▪ Varro de re ruſtica lib. 2. cap. 1.11.
So in the towne of Sai where Minerva was worſhiHippopotamos whereby they ſignified, O qui naſcimini & denaſcimini, Deus odit impudentiam. By the young child they ſignified our birth, and by the old man our death, and by the ſparhawke they meant God, who was moſt ſharpe in ſight to ſee all things, and ſwift to revenge; and by the fiſh which liveth in the ſea, a thing hated by the Egyptians, they meant hatred, and by Hippopotamos the ſea horſe, who killeth his father and covereth his damme, they meant impu
Egyptians repreſented God by the ſerpent Aſpis who caſteth the skin every yeare and renueth the age of it, whereby they ſignified Gods immortalitie, and thus boldly They changed the glory of the incorruptible God into an image made like to corruptible man, and to birdes, and foure footed beaſts and creeping things. Rom. 1.23.
Deut. The graven images of their gods ſhall yee burne with fire; thou ſhalt not deſire the ſilver or gold that is upon them, nor take it unto thee, leſt thou be ſnared there7.25.in, for it is an abomination to the Lord thy God.
AS we muſt give nothing to the idoll, ſo wee muſt take nothing from it.
There were three ſorts of Cherem,
Res devota Anathema. Three ſorts of execrable things under the law.Deut. 13.15. and in this ſenſe the Amalekites and their goods were execrable.
Secondly, they were execrable, when the men and their beaſts and their ſtuffe were burnt, but the gold, ſilver, braſſe, and iron were reſerved for the uſe of the ſanctuarie, and theſe of Iericho were execrable in this ſort: Ioſh. 6.24.
The third ſort were theſe, when the men alone were killed, but the beaſts and all other things which belonHai. Ioſh. 8.27.
Things conſecrate to idols were execrable when they were idolatrous in ſtate.
David tooke the ſword of Goliah, and hung it up in the houſe of God;Gideon tooke the bullock which was appointed for Baal, and the grove, and offered the bullock with the wood in a ſacrifice to the Lord. Iudg. 6.26. So the Bethſhemites tooke the Philiſtims cart, and the kine, and offered them to the Lord in a ſacrifice. 1. Sam. 6.15. becauſe they were not idolatrous in ſtate; for even as the cloaLev. 21.8. So thoſe things which belonged to the Idolater, and were not idolatrous in ſtate, might be cleanſed and converted to other uſes.
But when a thing was idolatrous in ſtate, and carried the marke and badge of the idoll ſtill upon it; as their images of gold and ſilver, and their ornaments. Deut. 7.25. they were to be caſt away, and not to be converEſay. 30.22. Ye ſhall defile alſo the covering of thy graven images of ſilver, and the ornament of thy molten images of gold: thou ſhalt caſt them away as a menſtruous cloth, and ſhall ſay unto it, get thee hence.
Achan ſtole a Babyloniſh garment, and two hundreth ſhekels of ſilver, and a wedge of gold. Ioſh. 7.21. in the HeLaſhon zahabh, a tongue of gold, this tongue ſome hold to have beene the ſword which hung by the idols ſide;The Scythians worſhiped aſword.
Acinacis, the ſword it ſelfe, as the Scythians. Of old, a ſword was called lingua, as Fannius an ancient writer teſtifieth, and the BabyloAchan tooke this which was idolatrous in ſtate, and which might not bee converted to his uſe, therefore the Lord will have him and all his to be rooted out.
That which had an immediate dependance ſtill upon the idoll, and had relation to it,Conſtantine the great tooke out of the temple of Serapis their ſacred elne Fathom, whereby they meaſured yearely how much the river Nilus would overflow; which the heathen thought to have a certaine divinitie in it; this elne Conſtantine ſhould not have cauAlexandria, becauſe this elne both in matter and forme was kept here, as it was in the idolatrous uſe before.
That which is idolatrous in ſtate and hath an immeDavid tooke the crowne from Milcom the god of the Ammonites, and ſet it upon his owne head. 2. Sam. 12.30. If this crowne was the crowne of the god of the Ammonites, then it was idolanomen Idoli.
Rex eorum. David tooke not the Crowne from Mil om the Idol, but from the King of Ammon. Obj.
David could not have ſet it upon his owne head. Wherefore hee tooke this crowne from Malcam the king of the Ammonites, and ſet it upon his owne head.
But how could the king weare ſuch a crowne upon his owne head? a talent in weight is fortie ſixe pounds and fourteene ounces, which being reduced to the value of our money will extend to 2250. pounds; the king of Ammon could not weare ſuch a crowne of ſo great weight upon his head; therefore it may ſeeme that it was taken from the head of the idoll, and not from the head of the king.
Moſt thinke that Talent here is taken according to
Syrian weight,Syrian weight.Rabba in the countrey of the chilAmmon, lay in the countrey of Syria; therefore it ſeemeth that they followed their weight.
Secondly, ſome anſwere that this crowne was valuZach. 11.13. they weighed for my wages as much as I was valued at, that is, thirtie peeces of ſilver.
Thirdly, he both changed the forme of it, and dimi
mons corruptionis, 2. King. 23.13. and yet no place where Chriſt prayed ſo often as there.
The idoll it ſelfe may not bee uſed, becauſe it hath beene the immediate inſtrument of idolatrie; when ſoul
Deut. 12.2, 3. Yee ſhall verily deſtroy all the places wherein the nations, which ye ſhall poſſeſſe, ſerve their Gods. Then it may ſeeme that the places where idols have bin worſhiped ſhould be deſtroyed.
Moſes judiciall lawes do not binde us as they did the Iſraelites.Moſes policie which is now abrogat, for howſoever the equi
The Lord commanded to conſume the reſt of the holy things, when the religious uſe of them ceaſed, as to burne that which was left of the Paſcha. Exod. 12.10. So that which was left of the ram of conſecration. Exod. 29.34. and ſo of the fleſh of the peace offering. Levit. 7.15.Moſes policie, which wee are freed of now. Example, the Iewes were forbidden exEzra. 10.11.Corinth. 12.13, 14. An idolatrous wife was not ſanctified by her husband under Moſes law, as ſhe may be under the goſpell; God hath changed the rigour of this law. Deut. 17.25. Not to take ſo much as any thing belonging to idolatrie, and turne it to a civill uſe. Ioſh. 7.1. It is now changed, and the aMoſes law.
If the braſen ſerpent was aboliſhed, why ſhould not
A place is a neceſſary circumſtance in the worſhip of God, but this Serpent was not, neither are crucifixes now.
Things are idolatrous in ſtate when they are in the act of idolatrie,idoleio in the place where the idoll was worſhiped; yet the reſt of the fleſh, when it was ſold in the ſhambles they might eate of it:relata extra uſum non ſunt relata, the relation here ceaſeth betwixt the fleſh and the idoll. Iulian the apoſtate cauſed conſecrate the whole fleſh in the ſhamextra uſum, it but was idolatrous in the temple of the idols, but not in the ſhambles.
libamina gentium, Deut. 32.37. but the Iewes added that they ſhould drinke none of the wine of the gentiles, that is, any meate or drinke dreſſed by them; and therefore at this day they will neither eate of the chriſtians meate, nor drinke of their drinke, but they will give of their meate to the chriſtians; it was onely libamen, the idolatrous drinke of the gentiles which the Lord forbad them, but he forbad them not ſimply their meat and drinke.
The concluſion of this is, as he who is chaſt deſpiſeth not onely the harlot, but alſo the favour of the harlot: ſo if we would eſchew idolatrie, we muſt not onely eſ
Exod. For I the Lord thy God am a jealous God.20.5.
AS theſe words, I am the Lord,
I am thy Lord thy God. Exod. 20.2. So they are annexed to the ſecond; as here, and Levit. 19.4. Turne yee not unto idols, nor make to your ſelves molten gods: I am the Lord your God. To the third, Levit. 19.12. Ye ſhall not ſweare by my name falſly, neither ſhalt thou prophane the name of thy God: I am the Lord. To the fourth, Verſ. 30. Ye ſhall keepe my ſabbaths, and reverence my ſanctuarie: I am the Lord. To the fift; Verſ. 3. Ye ſhall feare every man his mother, and his father, and keepe my ſabbaths. I am the Lord your God, and Verſ. 32. Thou ſhalt riſe up before the hoary head, and honour the face of the old man, and feare thy God; I am the Lord. To the ſixt, Verſ. 16. Neither ſhalt thou ſtand againſt the bloud of thy neighbour: I am the Lord. To the ſeaventh, Levit. 18.6. None of you ſhall approach to any that is neare of kin to you, to uncover their nakedneſſe: I am the Lord. To the eight, Verſ. 19. Thou ſhalt not defraud thy neighbour, &c. I am the Lord. So to the ninth, Verſ. 16. Thou ſhalt not goe up and downe as a talebearer among the people, I am the Lord. And generally to all the Commandements. Levit. 18.5. Ye ſhall therefore keepe my ſtatutes and my judgements, which if yee doe ye ſhall live in them. I am the Lord. He hath ſet his name
Deus Deus tuus, he is God of all creatures, but hee is Deus tuus of his Church.
I am a jealous God, the Lord whoſe delights were with the ſonnes of men, Prov. 8.31. will interchange with man, he will both lend ſome things to him, and borrow ſome things from him.
Some things are ſpoken properly, which ariſe either from his underſtanding or from his will.Iob. 38.28. Pater pluviae, the father of raine. This word father is properly attributed to him.Epheſ. 3.15. Of whom all fatherhoods in heaven and earth are named, and it is borrowed from him and given to creatures; either when men beget a ſonne, or when they make a thing, they are called the father of it. Gen. 4.20. borrowed from him who is the father by eternall generation of his ſonne; or father by creation of all the creatures.
Pſal. 18.8. There went up a ſmoake out of his noſtrils. Thirdly theſe things that are ſpoken of him
This word Kinne ſignifieth either to be jealous or zealous,
Lamed, as Num. 25.13. Kinne le lohan, he was zealous for his God. But when it is conſtrued with Beth or Eth, then it is taNum. 5.14. Vekinne eth iſhto,
and he be jealous of his wife.
Iealouſie is a mixed affection of love and hatred,the fire of his jealouſie. Zeph. 1.18. God, becauſe he hath married the Church to himſelfe,
A loving husband firſt beginneth to ſuſpect his wife,
This iealouſie is a ſtrong paſſion. Cant. 8.6.Iealouſie is cruell as the grave: The grave ſpareth no man, and there is no redemption from the grave: So the iealous huſa beare robbed of her whelpes. Prov. 17.12. and the revenger of bloud in his heat. Deut. 19.6. So
Prov. 6.34. Iealouſie is the rage of a man: therefore he will not ſpare in the day of vengance. He will not regard any ranſom, neither will he reſt content though thou giveſt many gifts.
So this paſſion is a rooted paſſion: under the Law the ſacrifice which was offered for the woman ſuſpeoblatio recordationis, the offering of memoriall. Num. 5.18. in all other ſacrifices iniquitie was purged and forgotten, but in this ſacrifice the wrong is remembred, and they ſay, there are three things which can hardly be cured, iealouſie, frenſie, and hereſie.
The Lord ſetteth this attribute of jealouſie before the Church here, to warne her to abſtaine from idolatrie, and ſpirituall adulterie.Prov. 7.19. She ſaith, The man is not at home, hee is gone a farre iourney, hee hath taken a bagge of money with him, and will come home at the day appointed. She ſaith, the good man will come home, but not my jealous husband will come; neither thinketh ſhe thus with her ſelfe, what if he come home and take me in the act of adulterie?
God is a jealous husband, marke a difference betwixt him and other jealous husbands. Ier. 3.1. They ſay if a man put away his wife, and ſhee goe from him, and become another mans wife, ſhall hee returne unto her againe? ſhall not the land bee greatly polluted? but thou haſt played the harlot with many lovers, yet returne againe to me, ſaith the Lord; and if ſhee will returne to him as to a father and guide of her youth, hee promiſeth to accept of her. Verſ. 4. Whereas no other husband may accept of his wife backe againe, after hee hath put her away being married to another.
When the Church committeth adulterie whether ceaſeth ſhe to be the ſpouſe of Chriſt or not?
She ceaſeth to bee his ſpouſe upon her part,
Iuda, Where is the bill of your mothers divorcement? Eſay. 50.1.Iuda and Iſrael are compared by the Prophet. Ier. 3.11. he called Iſrael Meſhubha, the backIſrael, and he calleth Iuda Bagodah, treacherous Iuda, when Iſrael fell away hee gave the bill of divorceIuda for all her adulteries.
Firſt he was the guide of her youth,Ier. 2.2. that is, when he remembred the love of the Patriarchs, & their ſincePaul ſaid, hee would goe to the Gentiles. There was a little remnant of the Iewes who beleeved in Chriſt, they were to bee gathered in, and to theſe Peter went to Babylon. 1. Pet. 5.13.Pentus, Aſia, and Bithynia, and to theſe Peter wrote. 1. Pet. 1.1. and about the time of the deſtruction of Ieruſalem the Lord gave them abſolutely the bill of divorcement, and then hee counted them not a people.
The concluſion of this is,
Exod. Viſiting the iniquity of the fathers upon the children.20.5.
IN this threatning wee have to conſider what it is to viſite here; ſecondly what ſinnes of the fathers the Lord viſiteth upon the children; thirdly who are meant by our fathers here; fourthly how the children are puni
viſite here is a ſpeech borrowed from a Iudge who uſeth to puniſh the evill doers, and to reward thoſe who doe well; ſo the Lord the great Iudge of the world hee puniſheth idolaters and their poſterity, and he rewardeth the true worſhipers who keepe his comEgyptians,
Iſraelites. Exod. 3.16. viſitando viſitavi, I have ſurely viſited you, that is, in mercie. So Gen. 21.1. The Lord viſited Sara, as hee had ſaid, that is, hee viſited her in mercy.
He viſiteh the ſinnes. Sinne is either the ſinne which the children have from their parents by propagation, or by imitation; by propagation, as originall ſinne; by imiaccidens naturae;
Adam, to the end. The moſt filthie leproſie that is, and which runneth long in a bloud, yet in time will weare away in the poſterity;
But theſe which are perſonall accidents are not proSalomon the wiſeſt man that ever was, had but a foole to his ſonne, Rehoboam; thereEccleſ. 2.19. Who knoweth whether his ſon ſhall be a wiſe man or a foole.
Seeing Adam tranſmitted originall ſinne to his poſte
Hee got grace in his ſecond eſtate, as a perſonall gift,
Adam did not tranſAnd hee begot a ſonne in his owne likeneſſe after his image. Gen. 5.3.
This originall ſinne the Lord may puniſh the chil
By By ſinne here is chiefly meant Idolatrie. See Command. 2. Exer. 5. pag. 80. By fathers are meant faſinne here eſpecially is meant idolatrie, which by
As all the bloud ſhed from Abel to Zachary. Mat. 23.35.
By fathers here are meant not onely naturall fathers, but thoſe who are fathers by example, as Cain was a father, Core was a father, and Balaam was a father. Iude 11. Woe unto them, for they have gone into the way of Cain, and ran greedily after the errour of Balaam for reward, and periſhed in the gainſaying of Core: and in this ſenſe the devill is called a father. Ioh. 8.44. Yee are of your father the devill.
Iudg. 18.30. Ionathan the ſonne of Gerſhon, the ſonne of Manaſſeh; this Ionathan was Moſes naturall grandchild by geManaſſeh, becauſe in wickedneſſe hee followed Manaſſeh, and the Iewes ſay,See Exercitat. 10. Pag. 95.Gerſhon, the ſone of Moſes, for that had beene a diſgrace to Moſes, but they wrote him to bee the ſonne of Manaſſeth, by lifting up a letter. And the Hebrewes give another example like unto this.Achaz King of Iuda called king of Iſrael, and why.Chron. 28.19. And the Lord brought Iuda low, becauſe of Achaz king of Iſrael. Why is Achaz called king of Iſrael, here, ſeeing hee was king of Iuda? they ſay, becauſe he imitated the wicked kings of Iſrael in their wickedneſſe.
He viſiteth the ſinnes of the fathers upon the children.
How doth it ſtand with the juſtice of God to puniſh the children for their fathers ſinnes, ſeeing the Lord forDeut. 24.16. The fathers ſhall not bee put to death for the children, neither ſhall the children be put to death for their fathers.
The Lord reſtraineth here the power of the magiKing. 14.16.
And they ſlew his ſervants who had ſlaine the king his father, but the children of the murtherer hee ſlew not, according to that which was written in the Law, the children ſhall not be put to death for their fathers offences.
The magiſtrate may not put the children to death for their fathers offences,See Iunis Analyſes in Levit. 20.20.
Levit. 20.20. If a woman be begotten inceſtuouſnon expectato partu, that is, before ſhe be delivered of the child.
But they ſhall die childleſſe,
this cannot be underſtood of barrenneſſe, for that were no puniſhment to them, therefore it may ſeeme to be taken in this ſenſe, ſhe and the child ſhall bee taken away together by the magi
This cannot bee the meaning of the place,
The Lord who is author of life and death,
It may bee ſaid that children are puniſhed not onely with temporall judgements, but alſo with ſpirituall judgements, and that before they can imitate their faGen. 17.14. And the uncircumciſed man-child
whoſe fl
Here the child may ſeeme to be cut off for his fathers fault, becauſe his father negto bee cut off here, is a ſpirituall judgement, to be cut off in the wrath of God.
In the originall it is thus, praeputiatus maſculus que non circumciderit caruem praeputij ſui,
but the Vulgar Latine tranſlation maketh it to be fut. Niphal a if he be not circumciſed, he ſhall be cut off; but the right reading is, he who circumciſeth not the foreskin of his fleſh, he ſhall be cut off, for the text addeth, he hath broken my covenant, which cannot be ſaid of young infants, but of children when they are come to age and underſtanfilii praecepti, then if they deſpiſe the covenant, they are to bee cut off.
When children imitate their fathers ſinnes, then the Lord puniſheth them:Ier. 7.8. The children gather wood, and the fathers kindle the fire, and the women kneade the dough to make cakes to the queene of heaven; here they were initiated in their fathers idolaIſraelites married with the wives of Aſhdod, the children ſpake the language of Aſhdod, imiNehem. 13.24 Secondly, when they come to a greater maturitie of age, and then they fill up the meaſures of their fathers: Mat. 23.32.
Dan. 5.22. And thou his ſonne, O Balſhazzer, haſt not
humbled thine heart, though thou kneweſt all this, meaning the ſinnes of Nebuchadnezzar, and the puniſhment of them; this ſhould teach us to take notice of the corhave beene partakers with them in the bloud of the prophets. Mat. 23.30.
Ye will ſay then, that children are puniſhed for their owne ſinnes, why then are they called their fathers ſinnes?
They are their fathers ſinnes occaſionaliter, but they are their owne ſinnes cauſaliter:
they are their fathers ſinnes occaſionaliter,
cauſaliter, but the faoccaſionaliter.
Ioh. 9.3. Chriſt ſaith of the blinde man,David tooke on for Abſalon, would to God O my ſonne Abſalon that I had died for thee. 2. Sam 18.33. When the Lord puniſheth the children for their fa
When the fathers ſinnes and the childrens ſinnes meet together, then there is a double puniſhment. Eſay. 40.2. Shee hath received from the Lords hand, Ciphlaijm, double for all her ſinnes.
The Iewes had a proverbe in their mouthes, The fathers have eaten ſowre grapes and the childrens teeth are ſet on edge. Ezek. 18.2. Iere. 31.29. the Lord ſaith, they ſhall no more uſe this proverbe,
but the ſoule that ſinneth ſhall die. They meant that they were carried away in captivity for the ſinnes of Manaſſeh. Ier. 15.4. which he did in Ieruſalem: the Lord promiſed that they ſhould have no more cauſe to ſay ſo, For the ſoule that ſinneth ſhall die. To die, here, is taken for a temporall puniſhBabel.
B
uſeth a profane compoviſiteth the ſinnes of the fathers upon the children: It was a prophane compariſon of Bias the philoſopher, who ſaid, If the Gods ſhould puniſh the children for their fathers offences, this were all one, as if a Doctor ſhould give the child phyſicke when the father is trou
When the children follow not the fathers in their ſinnes, then the father is ſaid to die in his owne ſinne.
Num. 27.3. Our father died in the wilderneſſe, and hee was not in the company of them that gathered themſelves together againſt the Lord in the company of Korah, but died in his owne ſinne. that is, in the common ſin of murmuhis owne ſinne, becauſe his children followed him not in his reNum, 26.11. The children of Core died not. But when the children follow the footſteps of their father, then they die in a common ſinne.
The fathers ſinnes are imputed to their children,Ioab.
Ioab left to his children, that ſome of them ſhould leane upon a ſtaffe, ſome of them ſhould die of a bloody flixe, and ſome of them of a leproſie, and ſome of them ſhould begge their bread. 2. Sam. 3.29. When a man dieth and hath nothing to leave unto his children but his ſinnes, as to one his blood, to another his ſwearing, and to another his adulterie, is not this a pitifull latter will and teſtament? Some leave lands to their children, but withall they leave their fearefull ſinnes to them; and it were better for them to want their lands, then to bee heires to their ſinnes: Gehazi left a talent of ſilver beKing. 5.27.
Levit. 26.41. If they confeſſe their iniquitie, and the iniquitie of their fathers. So Nehem. 1.6. Both I and my fathers houſe have ſinned; and this they are bound to doe, as farre as they can come to the knowledge of their fathers ſinnes: ſuch ſinnes of their fathers they ſhould confeſſe, which they in their owne proper perſons have committed by the example of their forefathers, for theſe ſinnes they ought to crave pardon. Pſal. 79.8. Remember not againſt us former iniquities,
Laſtly the Lord not onely viſiteth the ſinnes of the fathers upon the children, but alſo the ſinnes of the moPſal. 109.14. Let not the ſinnes of his mother be blotted out, but when the father is an Amorite, and the moHittite. Ezek. 16.3. that is worſt of all for the children: for if any of the parents be holy, then the child is holy. 1. Cor. 7.14.
The concluſion of this is, God viſiteth the iniquities of the fathers upon the children; therefore fathers ſhould be loth to commit ſinne, leſt they tranſmit the curſe to their poſterity.
God viſiteth their ſinnes upon the children; there
Exod. Viſiting the iniquities of the fathers upon the children, unto the third and fourth generation of them that hate me, and ſhew mercy unto thouſands of them that love me and keepe my Commandements.20.5.
THe Lord viſiteth the iniquitie of the fathers unto the third and fourth generation, in the originall it is, in tertianos & quartanos. So, 2. King. 10.30. Filij quartani ſedebunt ſuper ſolio: Thy children of the fourth generation ſhall fit on thy throne, that is, Iehoachaz, Iehoaſh, Ieroboam, and Zachariah; the father is the firſt, the ſon is the ſecond, the grandchild is the third, and the great grandGen. 50.23. And Ioſeph ſaw Ephraims children to the third generation, that is, he ſaw Ephraim, and his ſonnes, and his ſonnes ſonnes.
It pleaſeth God in mercy to breake off the courſe of ſinne, and to interrupt it for the Churches cauſe;Korah was a bad man, yet his ſonnes were men fearing God, who wrote ſome of the Pſalmes.
Where the courſe of ſinne is broken off,Manaſſeh had his ſinne pardoned, but his ſonne Ammon walking in the former wayes of his father, became heire of his fathers wickednes; therefore God deferred not the puniſhIoſias ſucceeded who brake off the courſe of his fathers ſinne; and therefore the puniſhIoahaz ſucceeded to him, and the puniſhment was continued in him, and likewiſe in his eldeſt ſonne Eliacim.
Plutarch ſheweth why the Gods deferre puniſhment for a time; becauſe the ſinne is not found in the childe, which was found in the father; and when the ſame ſinne buddeth fo
Rebekah thought that Eſau would have forgotten that which Iacob did to him. Gen. 27.45. but he never forgot it, and that hatred continued in his poſterity the Edomites without interPſal. 137.7. Downe with
them, downe with them.
Hee viſiteth to the third and fourth generation for idolatrie,Ezek. 4.5. I have laid upon thee the yeares of their iniquitie, according to the number of the dayes, three hundreth and ninety dayes, ſo ſhalt thou beare the iniquitie of the houſe of Iſrael: three hundreth and ninety propheticall dayes are taken here for yeares; and he ſpeaketh here of the idoSalo
old age, and continued untill the ninth yeare of Abel to Zachary might bee required at the hands of the Iewes in Chriſts time: So may the Lord lay upon the idolaters now, all the idolatrie from the firſt idolaters to this time, if hee would deale in juſtice with them; and hence it followeth, that the idolaters who li
Of them that hate me:
How can God be hated, ſeeing no good thing can be hated?
The idolaters doe not hate God ſimply as he is good, but becauſe he puniſheth them for their idolatrie;Ahab hated Micaiah becauſe he told him the truth, and Paul ſaid, am I become your enemy, becauſe I told you the truth. Gal. 4.16.
To hate God and to love idols, are directly contraIacob hated Leah, that is,Rachel; but when a man loveth God leſſe then his idoll, that is properly called hatred.
Now to keepe our ſelves that wee fall not into this hatred of God by loving idols,Quando linea currit aequaliter inter duo extrema, and wee looke ſtraight by the line to the two ex
And ſhewing mercy unto thouſands of them that love me and keepe my commandements.
facere opus non ſuum. Eſay. 28.21. That hee may doe his ſtrange worke, that is, to puniſh.
Mercy and juſtice being Gods two armes, how is it that one of them is longer than the other?
The one of them is not longer than the other, but hee maketh his Church to feele more his mercy than his juſtice.
Shewing mercy unto thouſands, this bleſſing of God is conveyed by good parents to the children, for the moe good predeceſſors that a man hath, hee may looke for a greater bleſſing. We have an example of this. Gen. 49.26. The bleſsings of thy fathers are ſtrong with the bleſsings of my progenitours, all the bleſſings of the good prede
To thouſands, the Lord will not forget thee, although
David made inquirie for Ionathans poſterity that hee might doe good unto them. 2. Sam. 9.1. Is there any left of the houſe of Saul, that I may ſhew him kindeneſſe, for Ionathans ſake. The Lord bleſſed the poſterity of Ionadab, the Rehabits, for their godfathers cauſe.
Of them that love mee and keepe my commandements.
Hoſ. 10.12. Sowe to your ſelves in righteouſneſſe, and reape in mercy; the Church muſt looke for mercy when ſhe is reaping her reward. So, 2. Tim. 1.16. The Lord give mercy unto the houſe of Oniſephorus, for he hath oft refreſhed me, and was not aſhamed of my chaines.
Shewing mercy. Exod. 23.19.Supplicationes eloquitur pauper.
I will be gracious to whom I will be gracious, that is, I will have mercy without any merit. Prov. 18.23. The poore uſeth intreaties. Tahhannunim, that is, they begge only of favour, but nothing of merit. So when we have done all things that we can do, let us count our ſelves unprofitable ſervants. Luc. 17.10.
And keepe my commandements,
Heliotropion, or the marigold, ſo long as the ſunne ſhineth upon it, ſo long it ſpreadeth the leaves of it; but when the ſunne withdrawes it ſelfe, then it contra
And keepe my commandements. The children of God
non
Iuſtis non eſt lex poſita, the law is not made for the righteous man.
Tim. 1.9. It lieth not like a bur
Secondly, in keeping the law the ſpirit of God both jubet & juvat, he commandeth his children, and giveth them the ſpirit of obedience to doe thoſe things, which he commandeth, willingly.
Rom. 7. and ſo the law becommeth eaſie to them, and thus they are ſaid to keepe the commandements.
The concluſion of this is, Miſerable is the caſe of idolaters, who muſt both anſwer for their owne ſinnes, and likewiſe for the idolatrie of their prede
Exod. Thou ſhalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltleſſe that taketh his name in vaine.20.7.
Thou ſhalt not take the name of the Lord thy God in vaine; the reaſon of the commandement, for the Lord will not hold him guiltleſſe that taketh his name in vaine.
What it is to take Gods name in vaine.
Thou ſhalt not take, that is, thou having no calling, thou ſhalt not take his name in thy mouth to ſweare by it; and ſo Chriſt ſaith to Peter, all they that take the ſword, ſhall periſh by the ſword. Mat. 26.52. that is, they who have no calling to take the ſword, if they take the ſword they ſhall die by it; ſo he that taketh Gods name in his mouth to ſweare by it, and is not called to ſweare, he taNisbang ſignifieth to be ſworne,
Secondly thou ſhalt not take,
Naſha is to lift or take up a thing of weight, as tollere parabolam, To take up a proverbe. Eſay. 14.4. to take up a lamentation, Ezek. 26.17.
In vaine, Leſhave, and Levit. 19.12. it is, Ye ſhall not ſweare by my name,
Leſhakar, falſely.
The negative part of this commandement forbid
The affirmative part commandeth to uſe Gods titles and names reverently, in an oath to obſerve verity, righ
Levit. And the Iſraelitiſh womans ſonne blaſ24.11.phemed the name of the Lord.
THe Iewes had this name Iehova at the firſt in
Firſt they had a more religious & reverent reſpect to this name, becauſe it was Zecer, memoriale ejus, his memoExod. 3.14. This is my name for ever, & this is my memoriall unto all generations: Secondly, becauſe this name Iehova was the name of Gods eſſence, they did the more ſparingly expreſſe it, and they called it Shem hamphoraſh, nomen ſeparatum, a ſeparate name, becauſe it was incommunicable to any other creature, ſo they called it Shem hammichbad, nomen glorioſum, and Shem ijthbarek, nomen benedictum.
Secondly they expreſſe this name but ſeldome, beAdonai, or Elohim, the Greeks have no letter to pronounce it aright, and thereIehova,
Iehova amongſt the Chriſtians firſt.Petrus Galatinus following the pronunciIahvo, as
Afterwards the Iewes fell in Iehova: Onkelos paraphraſeth it, quod expreſſerit nomen Iehova, and the Seventy, Quod
Iehova.
Then they ſell into greater ſuperſtition, they ſay,Iehova.
Iehova ten times in the day of expiation; thrice in his firſt confeſſion. Levit. 16.6. which was private; thrice in his ſecond confeſſion, which was publique. Levit. 16:24. and thrice upon the skape-gate. Levit. 16.21. and once in caſting of lots. Levit. 16.9. So they ſay, the Prieſt who bleſſed the people, if he was out of the temple and bleſſed the people, then his bleſſing was pronounced as three bleſſings, and the people anſwered, amen, at every bleſſing, but when he pronounced it in the temple, hee pronounced it as one bleſſing: When he bleſſed out of the temple, they ſay, that hee expreſſed the bleſſing by the name Adonai; but in the temple, by the name Iehova: when they bleſſed out of the temple, they lifted but their hands to their ſhoulders, but when they bleſſed
Iehova was written in a plate of gold upon his forehead; therefore in reverence to this name hee would not lift his hands to his head.
Againe they ſay, when the witneſſes teſtified againſt the blaſphemer, that hee had pronounced the name Iehova, the Iudges enquired not of them, whether heard ye this man ſweare by the name Iehova, but by the name Ioſe; and the witneſſe ſaid, percuſsit Ioſe Ioſem, the blaſphemer pierced God, naming him by his owne name:Nakabh, perforare, the piercing of the ſide of God, but when the people were diſmiſſed, they keept ſtill the witneſſes; they enquired not then of the witneſſes, whether the blaſphemer had blaſphemed the name of Ioſe or not; but the judges ſaid unto them, tell us what ye heard; and the witneſſes ſaid, we heard him diſtinctly pronounce the name Iehova; then the judges rent their clothes, and ſo afterwards the man was ſtoned to death; and thus ſuper
Mat. Whoſoever ſhall ſweare by the temple it is nothing but whoſoever ſhall ſweare by the gold of the tem23.16.ple is a debter.
THere is no people that abuſeth the name of God more than the Iewes doe, applying theſe titles and ſpeeches which belong onely to God, unto men;Eloquia Domini, eloquia pura, giving that commendation to their epiſtles, which is due onely to the law of the Lord. Againe, when they flatter their friendes, deſiring that they may bee intire with them, then they abuſe the ſcripture; pateat acceſſus ad adytum ſanctitatis tuae, they crave acceſſe to his holiNomini tuo pſallam, I will ſing O Lord unto thy name. Fourthly, when they complaine that their friends have forſaken them, and are not kinde unto them, then they ſay, Cum exercitibus noſtris non egrederis Domine, Lord thou goeſt not out with our armies. Fiftly, when they bid their friends unto a wedding or a banquet, they ſay, In te ſperavi Domine, non confundar, I have truſted in thee, O Lord, let me not bee confounded. Thus wee ſee how theſe blinde wretches abuſe the ſcriptures, and take the name of God in vaine, and we ſee how Chriſt
Mat. 5. for ſwearing by the creatures.
Amos 4.2. The Lord did ſweare by his holineſſe, that is, by the heavens (ſay they) whereas the Prophet meant that he ſwore by himAmos 8.7. The Lord hath ſworne by the excellency of Iacob: the Iewes tooke it for his temple and not for himſelfe, whereas he ſwore by himſelfe, becauſe he had no greater to ſweare by. Heb. 6.13. So they uſed to ſweare deceitfully,Mat. 23.16. When they ſwore by the temple, they ſaid, it was nothing; but to ſweare by the gold of the temple, then he was a debter. So if he ſwore by the altar, it was no
The Prophet Haggai propounded a queſtion to the Prieſts. Hagg. 2.12. If one beare holy fleſh in the skirt of his garment, and with his skirt doth touch bread or pottage, or wine, or oyle, or any meat, ſhall it be holy? and the Prieſts anſwered and ſaid, no? Then ſaid Haggai, if one that is uncleane by a dead body touch any of theſe, ſhall it be uncleane? and the Prieſts anſwered and ſaid, it ſhall be uncleane. If a holy thing touch that which is common, will it make it holy? No: if an uncleane thing touch a cleane thing, will it make it uncleane? Yes: but here when the altar touched the gift, it ſanctified it more, and made it holy. And here is the difference betwixt legall ſanctification & Chriſts blood purging us; for Chriſts blood when it toucheth us, it maketh us holy, but it becometh not un
The forme of the oath amongſt the Iewes at this day, is this,I Abraham ſweare by the God of Iſrael, and by him who is long ſuffering and mercifull, that I owe nothing to this man N. and the Iudges ſay unto him aWee atteſt thee by the great Lord, whether there bee any thing in thy hand which belongeth to that man. And when the curſe of the law is pronounced, he anſwereth, Amen, Amen.
They have learned this tricke at this day,Torah.
Torah, that is, the booke which is read in their owne Synagogues; but if they lay their hand upon any other bible before a Chriſtian MagiGermany underſtanding this,Torah, their bible bee brought out of their Synagogues, and then they make them lay their hand upon it and ſweare. Moreover in the day of their expiation, their Rabbi do abſolve them from their perjuries, and all their deceits which they have uſed againſt the Chriſtians; and they ſay, Optimus qui inter gentes eſt, dignus eſt cui caput conteratur tanquam ſerpenti, the beſt of the Chriſtians is worthy to be trode upon, as the head of the ſerpent.
They will give their oath willingly in no other lanEſay for them. Eſay. 19.18. In that day ſhall five cities ſpeake the language of Canaan, and ſweare to the Lord of hoſtes. And they ſay if the Egyptians muſt ſweare in the language of Canaan, then all people ſhould ſweare in that language, and they account all other languages but the language of Aſhdod. Neh. 13.24. and eſpecially the
put his name, Exod. 23.21. will never ſanctifie him in his attributes.
HebraiBleſſe God and die.e, • Iob. Then ſaid his wife unto him, doſt thou ſtill re2.9.taine thine integritie? Curſe God and die.
WE may learne from the example of God himIm Lo,
Si non, as Pſal. 89.35. Once have I ſworne by my holineſſe, if I lie unto David, that is, I have ſworne that I will not lie unto David.
Pſal. 95.11. Vnto whom I ſware in my wrath, if they enter into my reſt, that is, I have ſworne that they ſhall never enter into my reſt. When the Lord proEſay. 14.24. The Lord of hoſtes hath ſworne, if not, ſo it ſhall come to paſſe, that is, it ſhall certainely come to paſſe: but when hee ſetteth it downe affirmatively, then it is to bee underſtood negaPſal. 95.11. If they ſhall enter into my reſt,
When God ſweareth by himſelfe this wayes cum reticentia, he holdeth backe the curſe;non ero Deus, or ſuch.
Whether are theſe words, Pſal. 110.1.
The Lord ſaid unto my Lord, an oath or a ſimple aſſeveration?
Although the word ſeeme to bee ſet downe ſimply;
verba nefaſta, or the execration are concealed.
So when men uſe theſe imprecations, they conceale the curſe, as Gen. 14.23. If I take from a thread, to a ſhoe latchet; in the bleſſings we ſhould expreſſe them. Iam. 4.15. Ye ought to ſay, if the Lord will, we ſhall live, and doe this or that. And not onely religious Abraham ſuppreſIezabel, when ſhe ſwore by her idoll ſhe concealed the curſe, So let the gods doe to me, and more alſo, if I make not thy life,
as the life of one of theſe by to morrow. 1. King. 19.2. And not only idolaters, but the devill himſelfe ſuppreſſeth it. Iob. 1.11. If he curſe thee not to thy face.
They expreſſe not the curſe to come upon themPharaoh expreſſed the curſe which hee wiſhed to light upon the Iſraelites.Pharaoh in effect expreſſed the curſe when he ſaid, Exod. 10.10. Let the Lord be ſo with you, as I will let you goe, that is, I pray God that the Lord be no more with you, than I ſhall let you goe, this was an imprecation or curſe which hee wiſhed to come upon them; becauſe he purpoſed not to let them goe.
Pſal. 131. The people in the captivity ſeeme to have expreſſed the curſe: If I doe not remember thee, O Ieruſalem, then let my tongue cleave to the roofe of my mouth.
This imprecation was not expreſſed when they were ſcoffingly urged by the Babylonians to ſing, but afterBabylonians deſired of us ſongs of mirth when we were in ſadneſſe; but we had rather that our right hand had dried up, and our tongue had cleaved to the roofe of our mouth, than that we had pleaſed them in ſinging.
Pſal. 7.4. If I have done this, then let my enemy purſue my life, it might ſeeme here that David expreſſeth the curſe.
David expreſſed not the curſe here, but defended his innocency, and deſired to bee freed of his enemies, as if hee ſhould ſay,David expreſſeth not the curſe, but defendeth his innocencie.
Naboth hath bleſſed God for curſed God. 1. King. 22.13. So Iob. 2.9. So Pſal. 10. avarus benedicit; Targum, blaſphemat.
Whether is this word to bleſſe here, to be taken ironice, per Antiphraſim, or per Euphemiſmum.
nonice or by way of mocking. Meretrix a
ſanctificare
ironicè, we know the contrarie is meant ex geſtu loquentis, & forma ſermonis; as when Chriſt ſaid to his diſciples, ſleepe henceforth; but that which is ſpoken per antiphraſin, is not knowne by the geſture of the ſpeaker, but by the words themſelves; as the whoore is called Kedeſhah from Kadaſh ſanctificare, becauſe ſhe is not holy: So Deut. 22.9. Thou ſhalt not ſowe thy vinyard with divers ſeeds: leſt the fruit of thy ſeed which thou haſt ſowne, and the fruit of thy vinyard be ſanctified, that is, defiled. So auri ſacra fames, id eſt, deteſtanda, ſo St
Antonies fire is called ſacer ignis.
Euphemiſmus is, when wee expreſſe things that
bleſſe God and die, for curſe God, So 1. Sam. 14.41. Therefore Saul ſaid unto the Lord God of Iſrael, ſhew who is innocent, that is, who is guilty, ſo the Latines call Scelus, piaculum.
The concluſion of this is,Cabhod, his glory, Gen. 49.6. and Pſal. 16.9. becauſe it ſhould bee the intheir ſhame. Philip. 3.19.
Yet mountaines Gilboa, let there bee no dew, neither let there bee any raine upon you, nor fields of offerings. 2.Sam.1.21.
GOd who created his creatures hath onely power to curſe them, for ejus eſt ligare cujus eſt ſolvere;
Pſal. 107.33. Hee turneth rivers into a wilderneſſe, and the water ſprings into drie ground:
a fruitfull land into barrenneſſe for the wickedneſſe of them that dwell therein, and God curſed the figge tree, that it might be an exemplar to the Iewes. David curſed the mountaines of Gilboa to bee barren, becauſe of the blood that was ſhed there: when a man was killed under the law, and they knew not who killed him, the elders of the next citie were commanded to take a heifer, and bring it into a rough valley,
which is neither eared nor ſowne. Deut. 21.4. that is, which ſhould become rough afterwards, and ſhould not be eared nor ſowne; for the innocent blood that was ſhed there procured this barrenneſſe: So did it upon the mountaines of Gilboa.
We muſt neither curſe the reaſonable, nor unreaſo
5.27. & Eſay 65:15.
Pſal. 102.8. Bi Niſhbagnu, jurant in me, that is, they wiſh all evill to befall me, that I may become an execration. It was the manner of the Iewes when they wiſhed any good thing to a man, they made choice of ſome notable good perſon, and they deſired that the perſon to whom they wiſhed well might be like ſuch a man, or ſuch a woman. As Ruth 4.11. The Lord make the woman that is come into thine houſe like Rachel and like Leah, which two did build the houſe of Iſrael.
Ier. 29.22. The Lord make the like Zedekiah, and like Ahab, whom the king of Babylon roſted in the fire. So the woman that was guilty of adultery was a curſe
amongst the people. Num. 5.27. And here they uſe curſing againſt David, that he might become ſo miſeraDavid.
So we may not curſe the unreaſonable or ſenſeleſſe creatures,as he who mocketh the poore, reproacheth his maker. Prov. 17.5. ſo he that curſeth the creatures, in effect, he curſeth the creator who made them.
So to curſe the creatures as they have relation to man,curſe the deafe or the blinde. Levit. 14.19. the unreaſonable and ſenſeleſſe creatures are deafe, and therefore wee ſhould not curſe them; and if the Lord would open the mouth of theſe creatures, and make them to ſpeake as he did Balaams Aſſe; they would ſay, am not I thy horſe or aſſe, why doſt thou curſe me?
Contrary to this curſing,Let not this befall thee. Luc. 20.16. So David bleſſed Abigail. 1. Sam. 25.32. Bleſſed be the Lord who hath ſent thee to meet me, and bleſſed be thy advice, and bleſſed be thou. So to bleſſe men in their lawfull callings. Pſal. 129.8. The bleſſing of the Lord be upon you. So Ruth 2.4. Beaz came from Bethleem and ſaid unto the reapers, the Lord bee with you; and they anſwered him; The Lord bleſſe thee.
The Prophets and Apoſtles had a ſingular warrant to curſe both the reaſonable and unreaſonable creatures,Peter ſaid to Simon Magus, Thy money periſh with thee. Act, 8.20.
Firſt, they when they curſed,Doeg, Achitophel, and Iudas, that Pſal. 109. from Verſ. 6. to the end is a terrible imprecation, which David uſed againſt Doeg, becauſe he cauſed the Prieſts to be ſlaine;David proDoeg.
Doeg himVerſ. 6, 7. then againſt his familie, Verſ. 8, 9. then againſt his name, honour and goods: Verſ. 11, 12, 13. and againſt his eternall ſalvation. 14, 15. Set thou a wicked man over him, and let Satan ſtand at his right hand. Set thou the wicked man over him, the Caldee Paraphraſt paraphraſeth it, Set thou the devill over him, who is the father of wickedneſſe, and Satan he taketh not for an adverſary, but properly for Satan, as Zach. 3.1. And becauſe theſe were caſtawayes and reIudas went to his owne place. Act. 1.25. there
But you will ſay, that the Apoſtles themſelves wiſhLuc. 9.54. they ſpake here in ſinfull paſſion; how did the Prophets then, and Apoſtles curſe without ſin?
The holy Ghoſt as yet was not come downe upon the Apoſtles, and they were not directed as yet immeIeremiah, as a Prophet denounced many threatnings againſt the wicked enemies of the Church; yet through paſſion and perturbation, not as a Prophet, he uſeth many ſinfull imprecations. Ier. 20. The chilglory in their tribulations.
Ieremiah curſed in paſRom. 5.3. but Ieremie fretted in his tribulations: Chriſt ſaith, when a man chid is borne into the world there is joy; but Ieremie curſed the day of his nativity, which was the crea
The Prophets of God when they curſed,Pſal. 59.11. Slay them not, left my people forget, ſcatter them and bring them downe, O Lord our ſhield.
Thirdly, the Prophets uſed theſe imprecations that they might vindicate their miniſtrie. If I bee a man of God, then let fire come downe from heaven, and conſume thee and thy fiftie. 2. King. 1.10.
Fourthly, they uſed theſe imprecations that the Church might be kept in purity; Moſes was the meekeſt man in the earth, yet he ſaith, Smite through the loines of them that riſe againſt him, and of them that hate him, that they riſe not againſt him. Deut. 33.11.
Laſtly, many of their curſes are to be taken rather as predictions than curſes, as Davids curſing of Ioabs poſtefor the deſtruction of the fleſh, that the ſpirit might be ſaved in the day of the Lord. 1. Cor. 5.5. So Paul delivered Hymeneus and Alexander unto Satan, that they might not learne to blaſpheme. 1. Tim. 1.20.
What uſe ſhould the Church make now of theſe imprecations?
They may apply them againſt the enemies of the Church in generall, but not in particular.
Seeing particular men may not curſe,
Meroz. Iudg. 5.23.
This curſing was but an approbation of the curſe which was already denounced againſt Meroz.
The concluſion of this is, let us bleſſe and not curſe.
Meroz.
Rom. 12.14. Let us remember what tribes ſtood upon mount Ebal to curſe the people, they were the children of the bond woman, for the moſt part; but thoſe who are borne of the free woman ſtood upon the mount Gerazim to bleſſe; they who curſe are but the children of
Ezek. As I live, ſaith the Lord God, ſurely in the place where the king dwelleth that made him king whoſe oath he deſpiſed, and whoſe covenant he brake; even with him in the midſt of Babylon ſhall he die.17.16.
THe Lord threatned here a judgement upon Zedekiah, becauſe he breake his oath to Nabuchadnezzar who made him king, and becauſe he brake the Lords owne oath, and the Lords covenant. Ezek. 17.19. therehe ſhould die in the midſt of Babylon.
David deſired the Lord to be ſurety for him. Pſal. 119.122.Be ſurety for thy ſervant for good. In a promiſſory oath the Lord is ſurety for a man, and giveth his word for him; now if hee breake his oath, then he breaketh to the Lord, and maketh his name to bee evill ſpoken of.
Secondly, when man ſweareth, hee bindeth himſelfe to bring forth all that which he knoweth, and to pervinculum animae, the bond of the ſoule.
Num. 30.2. If a man ſweare to binde his ſoule with a band. Now when hee hath no care to performe his oath, it is evident that there is neither truth nor verity in the minde.
Thirdly, theſe three goe alwayes together, verity in an aſſertory oath, fidelity in a promiſſory oath, and an execration, if it be not performed.
In a promiſſory oath there is double verity, firſt when a man maketh an oath and is minded to performe it, and ſecondly when hee performeth it;Pambiditha ſaid, that they could make a camell goe through a needles eye; if another lyar ſhould ſay, that he could make a mouſe goe through a needles eye, the one is not a greater lye than the other: ſo if one ſhould ſweare to give an hundred pound, and another ſhould ſweare to give ten pound, but yet neither of them are minded to performe this; both theſe lyes are alike, as they are aſſertory, one of them is not grea
This oath muſt bee in truth, juſtice, and judgement. Ezek. 4.3. When juſtice and judgement are joyned toPſal. 89.14. Iuſtice and judgement are the habitation of thy throne, they are verba forenſia. 2. Sam. 8.15. And
David reigned over all Iſrael, and David executed judgement and juſtice unto all his people. So Iam. 2.13. He ſhall have iudgement without mercy, who ſheweth no mercy, here it is taken for the execution of iudgement; Now when the Lord commandeth that we ſhould ſweare in truth, in iuſtice and iudgement. Ier. 4.3. it is meant that we ſhould teſtifie the truth both in civill and criminall cauſes. When Zedekiah had given his hand to Nebuchadnezzar. Ezek. 17.18. and ſworne obedience to him, and brake his oath, then he failed in iuſtice.
Whether is a man alwayes bound to performe his promiſſory oath or not?
He is not alwayes bound in a promiſſory oath; there is a mutuall promiſe betwixt a man and a woman that they ſhall marrie together,reciprocatio, a mutuall dealing in the ſame caſe, then the bond is not looſed. Example, Iohn ſwThomas ſo much mony, Thomas againe ſweareth to him that hee will give him ſo many oxen, but not for the money, Iohn breaketh to Thomas, and giveth him not the money; the queſtion is whether Thomas bee free of his oath in promiſing him the oxen? the anſwere is, hee is not; but hee is bound to give the oxen, nam ſpecie ad ſpeciem non admittur compenſatio hic, that is, Iohn did not promiſe Thomas the money for the oxen, but in another reſpect.
Whether was Peter bound to keep this oath or not? Thou ſhalt never waſh my feet. Iohn 13.8.
All oathes are to bee ratified by the ſuperior, but Chriſt his ſuperior allowed not this oath.Peters oath would have hindered a greater good here; forthen Chriſt could not have ſhewed them a patterne of great
Whether may an oath made by the inferior, with the conſent and knowledge of the ſuperior, bee looſed a
Not, the Canoniſts give an example of this, a ſchol
But Abraham might free his ſervant of the oath which he had made him to ſweare. Gen. 24.8.
If the woman will not bee willing to follow thee, then thou ſhalt bee free of this mine oath.
Abraham freeth him of an impoſſibility, but there is no impoſſibility here betwixt the ſuperior and the inferior, when the ſuperior looſeth the oath of the inferior in that which he may performe.
When an oath is exacted of a multitude, whether bindeth it every one in the common wealth, although every one had not ſworne the oath.
The oath repreſentative bindeth all the poſterity, as we ſee in the Gibonites;
Saul were hanged for the breach of this repreſentative oath. 2. Sam. 21.6. Although particuSaul tooke an oath of the people that they ſhould eate none till night; Ionathan was not preſent when the oath was made. 1. Sam. 14.27. yet the oath did binde them all; ſo the Iewes tooke upon them and their ſeede to keepe the dayes of Purim. Eſth. 9.27. So the Iſraelites were
Ioſephs bones out of Egypt, which their father did ſweare. Gen. 37.29. Exod. 13.19. So in a repreſentative oath the children are bound to keep that in forma ſpecifica, which their fathers did ſweare.
When a ſociety or incorporation are ſworne to keep the lawes in the citty wherein they live, whether are they periured if they breake any of them or not?
The ſtatutes of the common wealth whereunto men are ſworne are of two ſorts, firſt ſome of them are pro
from that evill one, Mat. 5.37. but perjurie is a higher degree from the evill one, and the booke of Gods curſe eſpecially lighteth upon his houſe. Zach. 5. as we ſee in Zedekiah here.
And ſhe ſet two ſonnes of Belial before him to beare witneſſe againſt him, ſaying, thou didſt blaſ 1.King.21.10.pheme God and the King.
IN blaſphemie let us conſider theſe things. Firſt, wherfore it is called blaſphemie. Secondly, where
Firſt, wherefore is it called blaſphemie, it commeth from the Greeke word ladere famam.
Sundry people doe expreſſe one and the ſelfeſame thing diverſely. Example, 1. King. 2.10.Hee blaſphemed God and the King. The Greekes commonly expreſſe this phraſe this wayes Ioh. 19.12. Whoſoever maketh himſelfe a king, ſpeaketh againſt Caeſar. But the Hebrewes when they expreſſe this phraſe, they ſay,hath bleſſed the king; and the Seventy, following the Hebrewes ſay hee hath bleſſed the king,
hee hath ſpoken well of the king; that is, hee hath curſed the king, and this
Firſt when men give to God that which no wayes beMat. 11.19.
Pharoah ſaid; Who is the Lord that I ſhould know him? Exod. 5.2. ſuch was the blaſphemie of the ſonne of the Iſraelitiſh woman. Levit. 24.11. He blaſphemed the name of the Lord, in the originall it is, he pierced the name of the Lord; ſuch was the blaſphemie of the Iewes who ſaid,Christ did caſt out devils through Belzebub the chiefe of the devils. Luc. 11.15. This blaſphemie is prototi, in tote, & totaliter. Toti, that is, having their mindes enlightned, and their affections malitiouſly ſet, they reject the whole knowne truth; In toto, that is, they ſinne againſt the whole law, and caſt the law betotaliter, they fall away finally from the truth; To blaſpheme this wayes is a moſt terrible ſinne, for it pierceth the ſide of God: And as the ſtroakes which are given to the vitall parts are deadly; ſo to blaſ
Iob. 19.7. Wee have a law, and by our law he ought to die, becauſe he made himſelfe the ſon of God. The law is ſet down; Exod. 22. Lev. 19. Deut. 18. that the blaſpheLev. 24. But the Iewes did miſ-interpret this law, for firſt, they generally hold that the ſonne of the Iſraelitiſh woman was put to death, becauſe when he curſed, he expreſſed the name Iehova,
Onkelos the Paraphraſt paraParaſh eth ſhema, he expreſſed the name Iehova; the Seventy
Iehova. In this ſenſe they ſaid not, that Chriſt blaſphemed, but they ſay, hee ſhall die becauſe he made himſelfe the ſonne of God. But the law faith, he that blaſphemeth the name of God, ſhall die the death: Now to apply this to
We have a law; it was their law, but not the law of God.
Thirdly,Act. 7.57. and ſecond
How could they rent their cloathes, ſeeing the Lord biddeth them rent the heart and not the clothes. Ioel 2.13.
Hee doth not forbid them ſimply to rent their cloaths, but rather to rent their heart than their cloaths. So Thou ſhalt be called Iſrael and not Iacob. Gen. 22.38. that is, thou ſhalt be called rather Iſrael than Iacob. So buy wiſdome and not gold. Prov. 8.10. that is, rather, wiſdome than gold. When ye make a great feaſt, bid not your brethren, but the poore. Luc. 14.12, 13. that is, rather the poore than your brethren. So, he ſent me not to baptize, but to preach. 1. Cor. 1.17. that is, rather to preach than to baptize.
They rent their cloathes when the king died,David and his men rent their cloathes for the death of Saul and Ionathan. 2. Sam. 1.11, 12. and for burning of the booke of the law. Ier. 36.23, 24. and when the temple was deſtroyed, Ier. 41.5. and ſo when they heard the name of God blaſphemed. 2. King. 19.1.
They rent not their cloathes but when they heard an Iſraelite blaſpheme, and therefore they gather that Rabſakeh was an apoſtate Iew, becauſe they rent their cloathes when they heard him blaſpheme. 2. King. 19.1.
They rent their cloathes when one died who was neare unto them in bloud. Gen. 37.34. Le. 13.45. and 21.10. the Prieſt is forbidden to rent his cloathes; there
What is the reaſon that men rent not their cloathes now for griefe, ſeeing it was commanded to the Iewes.
Iulian the Apoſtate, who dyArrius, who died ſcouring out his guts; upon Olympus an Arrian Biſhop, who denying the trinitie, was ſtricken with three thunderbolts from the heaven, and killed in a bath.
Ecclus. 23.12. There is a word that is cloathed about with death, God grant that it be not found in the heritage of Iacob; here the blaſphemer is brought in, as carried to the place of execution in his mourning apparell; blaſphemie is cloathed with death; therefore all Chriſtians as they would ſhunne eternall death and be cloathed in white, let them ſhunne this blaſphemie.
And he tooke the mantle of Elijah that fell, from him, and ſmote the waters, and ſaid; Where is the Lord God of Elijah Aphhu. 2.King.2.14.
WE have ſpoken of the negative part of this com
The Lord, when hee appointed his Prophets, uſed ſundry ſignes to confirme them; he touched Eſaiahs lips with a cole from the altar. Eſay. 6.6. ſo he touched the mouth of Ieremiah. Cap. 1.9. Then the Lord put forth his hand and touched my mouth. So he biddeth Ezekiel, eate the booke, Ezek. 3.2. ſo hee appointed Eliſha by caſting the mantle of Elijah about him. 1. King. 19.19. and to this Chriſt alludeth: Luc. 24.49.But tarry ye in the citie of Ieruſalem untill ye be cloathed with power from on high.
Now when Eliſha was cloathed with this mantle of Elijah he ſtroke the waters with his mantle, as he ſaw his maſter doe before; and the waters not being divided, as hee ſaw Elijah divide them before with the ſame mantle, hee cryeth out, where is the Lord God of Elijah Aphhu.
The queſtion is, whether this word Aphhu ſhould bee joyned to the words going before, or to the words folhe himſelf ſmote the waters, that is, Elijah himſelfe, but the words ſhould be joyned with the words going before, Where is the Lord God of Elijah Aphhu. For they are diſtinguiſhed from the words followPeſik, and Aph-hu, are joyned toMaccaph, which ſheweth them to bee but one word; the words they are to bee read as a prayer, Eliſha calling upon the God of Elijah by his title and attribute Aph-hu.
Aph-hu is a proper name of God.Seventy never do tranſlate it.
Secondly, becauſe Aquila and Symmachus tranſlate it here Hu is often times joyned to the proper name of God Iehova: Lament. 1.18. So to the name Peli, hu peli Dan. 8. So to the Meſſias. Zach. 9.9.
Thirdly, the Chaldee paraphraſt doth not tranſlate it, but paraphraſeth it this wayes; Suſcipe petitionem meam Domine Deus Elijah Aph-hu.
Fourthly, the Iewes at this day in the beginning of their prayers, they begin their invocations thus, Aph-hu, qui es ante orbe ̄ conditū, & Aph-hu a quo conditus eſt orbis.
Laſtly, the ancient Iew Abrabaniel commenting upon this place, putteth Iehova for Aph-hu: by theſe reaſons wee may perceive, that all thoſe take it for a proper name of God.
So we ſhould ſtudie to know his other names which are revealed to us, as Shem, and Iehova and Shecina. Exod. 29.45. and Luc. 22.63. at the right hand of the power, and many ſuch.
But where the names are altogether hid, as Hu Peloni
Almani contracted Palmoni. Daniel 8. theſe we ſhould not ſearch.
Ier. Thou ſhalt ſweare, The Lord liveth in truth, judgement, and righteouſneſſe.4.3.
FIrſt wee muſt ſweare by the Lord, it is a principall part of his worſhip. Eſay. 45. Deut. 13.qui iurant Laihova, to the Lord, that is, by the Lord, Eſay. 29.18. 2. Chron. 15. Zeph. 1.5.
We muſt not ſweare by the creatures,
But the children of God ſeeme to have ſworne by the creatures. 1. Sam. 25.26. As the Lord liveth,
and as thy ſoule liveth.
The firſt part of theſe words is an oath,
Ier. 38.16. So the king ſware to Ieremiah, ſaying, as the Lord liveth who made us this ſoule, I will not put thee to death; and it is to be obſerved, that theſe two are diſtinguiſhed
Chai Iehova, but when the creature is naChe; the firſt ſignifieth him that hath life in himſelfe, and giveth life to others; and therefore we ſhould ſweare onely by him, the ſecond ſignifieth, that which hath life of another, and therefore we ſhould not ſweare by it.
When the Prophets ſpeake of idols they ſay both Chai and Che; they ſay Chai, becauſe the idolaters thought their gods to be living gods,Che; becauſe, according to the truth it ſelfe, they had no life in them, as Amos 4 14. Chai cloecha dan, veche derech beer-ſhabhang.
If the name of the Lord be not called on either expreſ
When one ſaith, the Lord knoweth I ſpeake the truth, whether is this an oath or not?
enunciativè, or invocativè, when one purpoſeth to call God for a witneſſe, as Gal. 1.20. Before God I lye not. So when Peter ſaid, thou knoweſt that I love thee, Ioh. 21.15. here it is the forme of an oath; becauſe they call God for a witneſſe that they ſpeake the truth in his preſence: but if it be ſpoken onely by way of enunciation, ſhew
If a man ſweareth by the creatures, whether is hee bound to keepe ſuch an oath or not?
Hee is bound to keepe the oath, elſe he ſhould com
If it be ſaid that he who ſweareth by the creatures a
This will not follow, for many things will redound to the honour of God by the creatures,& multa ſufficiunt ad contumeliam Dei quae non ſufficiunt ad cultum Dei, many things doe diſhonour God which are not fit meanes to worſhip him.
He that ſweareth muſt ſweare by the Lord,Exod. 23.13. I will not remember their gods, ſo Pſal. 16. I will not take the name of their gods in my mouth. They that ſweare by the ſinne of Samaria and ſay, thy God O Dan liveth, and the manner of Berſheba liveth. Amos 8.14. the manner of Beerſheba, that is,Beerſheba what.Beerſheba, as the Chaldee Paraphraſt paraphraſeth it.
One may take an oath of an idolater as Iacob tooke an oath of Laban when hee ſwore by his falſe gods. Gen. 31.53.
But a man may ſeeme this way to be guilty of idola
If a Chriſtian ſhould compell an idolater to ſweare by
Ioſh. 23.7. Neither make mention of the name of their idols,
nor cauſe them to ſweare by them. Hee who ſelleth an idoll to an idolater, is guiltie of his idolatrie, as he who putteth a ſword in a mad mans hand is the cauſe why hee murde
Whether is the idolater more bound when he ſwea
niſi prima veritas adducatur in teſtem, who is God himſelfe: but yet if yee will reſpect the evill enformed conſcience, who taketh this idoll to
Rom. 14.14. If he judge a thing to be uncleane to him, it is uncleane, and if he judge a thing to bee holy to him, it is holy; the errone
Whether is it a greater ſinne to ſweare by the true God falſely, or to ſweare by the falſe god truely?
It is a greater ſinne to ſweare by the true God falſely, for then he ſinneth againſt the firſt commandement; but when he ſweareth by a falſe god truly,
The conditions of an oath are theſe: firſt,in veritie, all men naturally are lyars. Rom. 3.4. ThereHeb. 6.17. God ſweareth himſelfe, to ſecure men, for God willing to ſhew unto the heires of promiſe more abundantly the immutabilitie of his counſell, confirmeth it by an oath, that is, by two immutable things,
by which it was impoſſible for God to lye, we might have a ſtrong conſolation. It is unpoſſible that God can lye, yet to helpe our infitwo immutable things. Heb. 6.18. men are naturally lyars, therefore as God ſweareth, to ſecure man, ſo hee will have man to ſweare to man to ſecure his neighbour; and man knowing that God is both the witneſſe, and the Iudge, this ſecureth him.
The oath muſt bee in veritie; there is an agreement betwixt the minde and the matter, and this is metaphyſica veritas;
ad
and this is logica veritas; and the third is, when there is adaquatio rei, lingua & conceptus, when the matter, the the tongue, & the minde agree, and that is, theologica veritas.
When there is an agreement betwixt the tongue and the matter, this is a materiall truth; when there is an aEſay. 59.13. Conceiving and uttering from the heart words of falſhood.
In an aſſertorie oath, it is moſt requiſite that the ve
The ſecond condition of an oath is that it be in judgement, that it bee not a raſh oath. Levit. 5.1. and this is actus prudentia non juſtitiae, it is an act of prudencie and not of juſtice. It is not enough to know, that it is a truth which he ſweareth, and that it be a matter of weight, but alſo whether he may be beleived without an oath.
An oath is not ſimply required of a man, as humility,
When a man ſweareth raſhly,David ſwore raſhly that hee would kill Nabal, yet hee was better adviſed, and with judgement retreaSam. 25. The reſt of the tribes ſwore that they would give none of their daughters to the tribe of Benjamin, yet they gave them the daughters of the men of Iabeſh Gilead afterwards, being better adviſed; and becauſe the daughters of the men of Iabeſh Gilead were too few for them,Benjamin.
Shiloh where the maides came forth to dance in the vineyards, and there to take them wives. Iudg. 21.21.
The third property of an oath is, that it be in juſtice,
when the Comforter will come,
Iudicium
Libertatis.
Poteſtatis.
he will reprove the world of ſinne, and of juſtice, and of judgement. Ioh. 16.8. Of ſinne, that is, of infidelity oppoſite to verity. Of judgement, that is, of raſh judgement conjudicium libertatis and have not judicium poteſtatis, that is, when they judge having no calling to judge: Thirdly hee will reprove the world of juſtice; becauſe man is an unequall judge, taking that to himſelfe which is onely due to God; now when the Comforter came, he reduced ſinne into verity, raſh judgement into true judgement, and this unequall juſtice to right juſtice, anſwerable to theſe
from the evill one. Mat. 5.27.
IT is commonly taken for an aſſeveration, but it is not a ſimple aſſeveration, but an oath; for Chriſt calleth verity into witneſſe, who is God himſelfe, who is Amen.
Revel. 3.14. and Elohe Amen. Eſay. 56.16. Theſe two are equivalent in the old teſtament, as I live, ſaith the Lord; and in the new teſtament, Ioh. 1.51. Therefore when the Lord ſaith, I live, and ſaith, Amen, it is all one. The Chaldees ſay, Kim Ana,
conſtans & firmus ego, for Gods truth is his life, and his life is his truth; and it is all one when he affirmeth a thing by himſelfe, and by his Amen.
Amen, Amen, I ſay unto you; the Chaldees would tranſamen.
I ſweare, I ſweare unto you: wee read never that any of the Prophets or Apoſtles uſed this word Amen in an oath, but onely God, or his ſonne Ieſus Chriſt: becauſe they cannot ſweare by themſelves, having the Lord to ſweare by, who is greater than themſelves.
amen at the end of her prayers.fiat: becauſe all the promiſes in God are yea and amen in Chriſt. 2. Cor. 1.20. therefore ſhe is perſwaded that the Lord will grant her petitions; and it is better tranſlated, ſo it is, than, ſo let it be; it is not only a wiſh or a deſire of a thing to be ſo, but alſo an aſſurance that the thing is granted.
amen in the Talmud.Talmud made three ſorts of unlawAmen; the firſt was Iethomah, pupillum, when one ſaith Amen;
Amen beKetuphah, ſoctum, that is, when one by turnes divideth his thoughts be
IF a man bee taken by theeves; and they make him to ſweare to doe ſuch and ſuch things, whether is hee bound to keepe this oath or not?
He is bound to keepe this oath, if it be in malis poena,
onely, Pſal. 15.4. although it be to his owne hurt; but if it be ſinne in it ſelfe, he is not bound to keepe it.
But hee is enforced to this oath,Ob. Anſw. The will of man cannot be compelled.
The will of man cannot ſimply bee compelled, for when a man doth a thing for feare of greater evill, he is not judged to doe it unwillingly; for although at the firſt, it would ſeeme to be againſt his will, yet the feare of greater evill maketh him to bee willing; and in this action of redeeming himſelfe from theeves, three things are to be conſidered: firſt, the action of him that ſweareth; ſecondly, he who compelleth him to ſweare; thirdly, the matter which he ſweareth.
Firſt we conſider the action of him who ſweareth,redimit vexationem ſuam, and nature teacheth a man to redeeme his liberty; and if it bee an action of mercy to redeeme another from the hands of theeves; much more is it an action of mercy for a man to redeeme himſelfe: but if wee conſider the oath upon the theeves part, who maketh the captive to ſweare, then it is altogether unlawfull. Thirdly, the
Pſal. 15.4. but if the matter of the oath be ſinne in it ſelfe; then he is not to keepe it.
quia eſt vis major, but in the court of conſcience hee is bound to keepe his oath, although there bee no externall com
A Man taketh an oath of another ignorantly, and the ſwearer ſweareth deceitfully unto him; yet if the Lord who is the principall contracter allow or comGibeonites; Ioſhua was de
7 ſect. 10.
Noah;
Moabites, & Ammonites, that no peace ſhould be ofIoſhua had offe
And the Hebrewes ſay,fugiat qui vult; ſecondly, dedat ſe qui vult; and thirdly, pugnet qui vult: and they ſay, that the Gergafites of all the ſeaven nations accepted of the conDeut. 20.27. Ioſh. 9.1. the Gibeonites who were of the Hivites, at the firſt refuſed the condiIoſhua: here the oath which Ioſhua made with them, did binde him; becauſe it was accor& error perſona non irritat contractum.
The concluſion of this is.Leſt the booke of Gods curſe light upon the houſe of the ſwearer. Zach. 5.
Exod. And Moſes built an altar, and called it Iehova Niſſi, for hee ſaith, becauſe the Lord hath ſworne that hee will have warre with Ameleck from generation to generation.17.16.
Exod. 17.16.Hee ſet up a trophee of victory, and called the name thereof Iehova Niſſi, or the Lord is my banner; and he ſaid, becauſe the hand of the Lord was againſt Amaleck, in abſcondito lana, that is, when the moone is in the conjunction with the ſunne, which is the laſt day of the moneth; ſo Prov. 7.20.Ceſiah, for Ces jah.
And hee ſaid; becauſe the hand of Amaleck was againſt the throne of the Lord; therefore there ſhould be warre from generation to generation.
And he ſaid, becauſe the hand was upon the throne of the Lord, the battell of the Lord ſhall be againſt Amaleck from generation to generation, that is, the Lord laying his hand upon his throne, hath ſworne that there ſhall be a perpetuall warre with Amaleck.
Abrahams ſervant put his hand under his maſters thigh. So they uſed to ſweare at the altar. 1. King. 8.31. If the oath come before thine altar in this houſe. So they uſed to lay their hands upon the altar,
tangere aras: now the Lord ſpeafor hee hath no greater to ſweare by. Heb. 6.
This ceremony in ſwearing is expreſſed ſome times by laying on the hand,Gen. 14.24. ſo Eſay. 3.7. To lift up is taken for ſwearing; but vibrare manum, eſt habitus percutientis. Ezek. 36.7. to ſhake the hand to and fro. Pſal. 106. Eſay. 11.15. and ſometimes to lift up the hand is a ſigne of helpe, and favour, as men put the hand to helpe them that are weake. Pſal. 10.33. and ſometimes it is the geſture of him that prayeth. Eſay. 49.22.
Marke the goodneſſe of God who beareth ſo much with mans infirmity; firſt he promiſeth unto him,He that beleeveth not God maketh him a lyar, becauſe he beleeveth not the record that God gave of his ſonne. 1. Ioh. 5.10. He that beleeves not Gods re
The Lord ſweareth laying his hand upon his throne,Abrahams ſervant laid his hand under his maſters thigh, and they ſwore beſide
Amalecke.
Amaleck is perpetuall warre, for the rooting out of the Amalekites: we read how angry the Lord was with Saul for ſparing of them. 1. Sam. 15.11. and how the Hagagites, as Haman and his poſterity were rooted out. Eſth. 9. which was the effect of this curſe: and many of them fled to Macedonia, and changed their names; (therefore the Seventy in Eſther tranſlate an Hagagite, a Macedonian) ſo their name was rooted out under heaven.
Amalecke.
Amalekites, that none proved good of them; but yee ſhall finde ſome good men and women of the poſterity of other curſed naHam, Ebedmelech the black more. Ier. 38.7. of Eſau, Iob: of the Cananites, Rahab: of the Hittites, Vrijah: of the Iebuſites, Arauna: of the Moabites, Ruth. of the Philiſtims, the Cherethites, the Pelethites, and the Gittites; and of the Hivites came the Gibionites or Nethinims: but none came of the curſed poſterity of the Amalekites, becauſe the Lord commancherem execrable.
Pſal. Vow and pay unto the Lord your God, &c.76.11.
A Vow is a promiſe deliberately made to God,Deut. 23.23. Exitum labiorum ſervabis, that is, thou ſhalt performe thy vowes.
In this promiſe a deſire is not ſufficient to make a vow,
Secondly, it is ſaid, deliberately made; for a promiſe in a ſudden paſſion, without due conſideration, maketh not a vow; how great this deliberation ſhould be,26.
Gloſſe ſaith, Iudicium quod ſufficit ad obligandum diabolo, ſufficit ad obligandum Deo, but this is a falſe ground, for any ſudden or haſty motion bindeth a man to the devill, but there muſt bee a full reſolution or a full conſent to binde a man by his vow.
Thirdly, it is ſaid, of ſome good thing;
Paul. Act. 23.12.
There are ſome vowes de malo & ad malum;
de bono male, and ſome de bono bene: that which is de malo
& ad malum, ſhould not be kept; Secondly, that which is de bono male, as if a man ſhould vow to give almes, that he may be ſeene of men; hee ſhould give his almes, but leave the end: a man keepeth a concubine, hee voweth that that day that ſhe beareth him a ſonne, hee will give ſo much to the Church; hee ſhould give that which hee voweth, to the Church, but leave his concubine. And thirdly, de bono bene, and theſe vowes hee is bound to performe.
Peter vowed that Chriſt ſhould never waſh his feet,
becauſe the man hath not power over his body, but the wife; neither hath the woman power over her owne body,
but the husband: 1. Cor. 7.4. but yet the man may things without the conſent of the wife, becauſe hee is vow other her head, ſo hee may not vow that which is abſolutely neceſſarie, as to vow he will die: ſo he may not vow a trifle, as to lift a ſtraw.
If it be not diſanulled by the conſent of the ſuperiour. SuMat. 19.12.
Whether may a man vow that which hee is bound to performe by the law.
He may vow that which hee is already bound to per4. diſt. 38. q. 1. art. 2. queſt. 11.
Sam: 1.11. When Hanna vowed that ſhee would dedicate her ſonne to the Lord, this was the materiall part of her vow, ſhee was bound to this, becauſe hee was a Levites ſonne. Num. 1.3, 4.Nazaret unto the Lord; this was the voluntarie and formall part of the vow. So Iacob was bound by the law of the Lord to have God for his God, yet he voweth, if the Lord would bring him backe againe from Meſopotamia ſafely, then the Lord ſhould be his God. Gen. 28.21. this was the formall part of his vow. So David, Pſal. 119.106.I have ſworne and will performe it, that I will keepe thy righteous judgements: David was bound to keepe the Lords judge
Levit. 27.26. No man might vow that which was the firſt borne; for that was the Lords already; there
The firſt borne of the beaſts were ſo the Lords, that
liberum agens, to fall from the dedication againe, it is mere paſſive in the dedication: but man after that he is dedicate to God in baptiſme, he is a creature that worketh freely, and ſin
pars cultus now, ſed ad cultum; the Church of Rome take them ſtill to bee a part of Gods worſhip.
The Prophet Eſay ſaith, that wee ſhall vow under the goſpell. Eſay. 19.21. Yea they ſhall vow a vow unto the Lord, and performe it. Then it may ſeeme that our vowes are a part of Gods worſhip now under the goſpell, as they were under the law.
Malachi 3.3.4. He ſhall purifie the ſonnes of Levi that they may offer unto the Lord an offering in righteouſneſſe, then ſhall the offering of Iuda and Ieruſalem be pleaſant unto the Lord, as in the dayes of old, and as in the former yeares. And ſo by vowes, the ProEſay meant, the ſpirituall worſhip which wee ſhall performe to the Lord under the goſpell.
Whether may a man vow now under the goſpell or not?
quaſunt neceſſaria propter aliud, ſed libera in ſe. Example, a man is overtaken with wine, and hee is drunke; hee voweth abſtinence from wine, this vow may bee a lawfull vow: Firſt, if hee refor the kingdome of God ſtandeth
not in meat and drinke. Rom. 14.17. Thirdly, that hee place no merit in it: Fourthly, that it take not away his Chriſtian liberty, but onely reſtraine the uſe of this li
A vow is a ſtraight obligation to binde us to God, marke the phraſe of the holy ghoſt. Pſal. 56.12. My vowes are upon me, that is, I am bound to doe this: the Hebrewes uſe this propoſition, Gual, ſuper,
Super nos eſt tradere eum in manum regis. 1. Sam. 23.20. this dutie lieth upon us, or wee are bound to doe it, ſo Nehem. 6.10. they are ſaid detineri voto, to be holden with their vow.
Whether doth a vow binde us more ſtrictly than an oath?
If it be a ſolemne vow, and an oath be interpoſed,
the bond of the ſoule. Num. 30.3.4. Then the vow bindeth more then the oath; but if it bee a ſimple vow, then it bindeth not ſo ſtrictly as an oath: neceſſity looſeth a ſimple vow, but neceſſity breaketh not a mans oath; therefore a mans oath bindeth him more ſtraight
Neceſſitie looſeth a ſimple vow,Rechabites vowNebuchadnezzar came to beſiege Ieruſalem. Ier. 35.
Whether is a thing better done with a vow, or with
Thoſe things which God hath commanded in the ſcriptures to be done,
Shillem is called ſacrificium retributionis; becauſe when they were in danger, they vowed, and when they were freed they performed it: this word cometh firſt from Shallam retribuere, and then from Shalum pax: be
It is added, if it be not diſanulled by the ſuperior; for it is in the ſuperiours power to diſanull or approve the vowe the ſuperiours are, the husband to the wife, the maſter to the ſervants, and tutor to the pupils.
Hanna made a vow; 1. Sam. 1.11. but when her husband Elkana alSam. 1.12. He went up to pay his vow.
their vowes. Ier. 44.25. Num. 30.14. It was in the husbands power to diſallow the vow of his wife, vir ejus ſtabiliet illud, vel irritum faciet: the husband by his tacite conſent alloweth the vow of his wife, and ſhee might ſafely performe it; but if after that hee had holthen he ſhall beare her iniquity. Num. 30.15. Gnavonah, the affixe is in the feminine gender, behe beareth her iniquitie.
Druſius ex Pheſicta. 41.61.4.
Whether may a preacher diſanull the vowes of any of his congregation or not?
If it bee a ſuperſtitious vow, hee may tell his hearer that hee is not bound to keepe it,
The Pope taketh upon him to diſpenſe with vowes,
The concluſion of this is; Vowes under the goſpell are no part of the worſhip of God: they erre then who thinke that they are as much bound by theſe vowes, as by the law of God; and the common people are as much miſtaken, who are more unwilling to breake one of theſe vowes, then to breake the commandements of God.
Iudg. And Iephthe vowed a vow.11.30.
Iephthes vow.Iephthes vow, firſt, what moved Iephthe to vow this vow, and whether this vow was the cauſe of the victory or not? Secondly, how this vow is to be read? and third
Firſt, what moved him to vow this vow, ſome ſepaCaietan concerning this vow.the ſpirit of the Lord came upon Iephthe, and he paſſed over Gilead over to the children of Ammon, the ſpirit of the Lord came then upon him to goe againſt the children of Ammon, and here they make a reſt, And Iephthe vowed a vow, this
Ammon.
But the ſame ſpirit that moved him to goe againſt the children of Ammon, moved him to make his vow;Caietans opinion not likely.If thou deliver mine enemies into mine hand; then it ſubjoyneth, the Lord delivered them into his hands, and if the Lord had not granted this victorie for the vow,Iephthes vow was conIephthe had not beene bound to performe this vow; beVerſe 36. it is added, Doe to me according as it hath proceeded out of thy mouth, for as much as the Lord hath taken vengance of thine enemies:
Iephthes vow.Iephthes vow, although there were many defects in it.
The ſecond thing to be conſidered, here,diſiunctive vel copulative.
hee who curſeth his father or his mother, here are two diſtinct perſons opExod. 21.17. Mat. 15.4. So he who toucheth this man or his wife. Gen. 26.11. But we ſay not this way; this is a living creature, or a man; becauſe the one comprehendeth the other, for every liit ſhall ſurely bee the Lords, [and] I will offer it in a burnt offering, and not; [Or] I will offer it: for whatſoever was offered in a burnt offeit ſhall ſurely bee the Lords, and I will offer it for a burnt offering.
Levit. 27.11. and the latter part of the vow, I ſhall offer it in a burnt offering: had this condition annexed to it; If it be a creature fit for ſacrifice.
Thoſe who alledge that hee ſacrificed her, ſay that there was no example at this time of vowing virginity, for it was holden a curſe in Iſrael to want children, therefore Elizabeth ſaid, the Lord hath taken away my reproach. Luc. 1.25. and Pſal. 78.63. Their virgins were not praiſed,
that is, they were not married.
Iephthes vow was a raſh vow, and much ignorance in it of the law of God, for Levit. 27.11. The Lord commandeth that if a man vow a feIephthes vow.I
intended chiefly that his daughter ſhould live a ſolitarie life, and accidently onely to live a virgin.Samuel was conIephthes daughter not being married, hee conſecra
The third and chiefe thing to be conſidered here,Iephthe ſacriIephthe offer his daughter or not? the whole queſtion dependeth upon the tranſlation of this word. Verſ. 40.The daughters of Iſrael went out yearly to lament her, the Seventy readeth it Lealaab, ad lugendum: but they might lament her yearely, ſhe being alive; becauſe ſhe lived ſuch a ſolitarie life. The reaſon why they tranſlate it, To lament her,
Lamed He, eſt igitur gerundium Piel ut Letannoth from Tanan, and hence cometh Tanim draco, becauſe the dragon maketh a pitifull mourning when ſhe cryeth. Micah 1.8. I ſhall lament like a dragon. So Iob. 30.25. I was a brother to the dragons, Letannim pro letanninim: but Letannoth here is derived from Tanah narrare. So Iudg. 5.11. Ietannu, narrabunt juſtitias Domini, it ſhould be tranſlated then, ad colloquendum, and Pagninus, and Arias Montanus tranſto comfort her; the Hebrew gloſſe hath it ad loquendum ad cor ejus, ad conſolandam eam;
Kimchi in his commentary, Lehaſhihhah, ad confabulandum cum ea, which Iunius followeth, and the Tigurin, to talke with her, or wee may read it, ut narrant res laetas, to tell her good newes, or glad tidings.
The concluſion of this is,Iephthes vow; although there were many infirmities in it, yet by faith he pleaſed God. Heb. 11.32.
Pſal. He ſware unto the Lord and vowed unto the mighty God of Iacob; ſurely I will not come into the ta132.2.bernacle of my houſe: nor goe up into my bed. I will not give ſleep to mine eyes, &c.
DAvid ſeeing the arke of God ambulatorie, and haDavid to vow.
David wrote this pſalme.David when the arke was carried from the houſe of Obed-edom. 1. Chron. 15. We heard of it at Ephrata,
Ephrata.
Ephraim. Verſ. 6. where the Prophet maketh an alluſion betwixt Ephraim and Ephrata; and he ſaid, we heard it in Ephrata, that is Shiloh, where the arke remained a long time; and therefore it is called the houſe of God. Iudg. 20.18. And we found it in the fields of the wood, that is, in Kiriath-Iearim: before he heard of it in Shiloh, but now he found it in Kiriath-jearim in the houſe of Aminadah, and ſo hee carried it to Ieruſalem, and purpoſed there to build an houſe for it; becauſe it had dwelt long in tents which were not firme but moveable: but after that hee was forbidden by the Prophet to build the temple, and
Salomon was to build the temple,David dedicateth this pſalme to be ſung at the bringing of the arke into the temple.David dedicateth this pſalme to bee ſung when the temple ſhould be built; and therefore he calleth it a pſalme of degrees, for it was the pſalme which they ſung upon the thirtenth degree as they aſcended into the temple;David who had the whole forme of the temple revealed unto him, ſaw theſe degrees as well as the reſt of the temple.
How could David vow that he would never give ſleepe to his eyes, untill he had built the temple?
The ſcripture ſpeaketh after the common manner,
Iob. 7.13. They ſate downe with him upon the ground ſeaven dayes and ſeaven nights; not that they ſate all this time, but the moſt part of this time they ſate upon the ground.
But how performed hee this vow, ſeeing he was for
The Lord who appeared to Nathan that ſame night releaſed his vow,
David performed this vow.David gathered materials for the building of the temple; but the particular place was not revealed unto him where it ſhould bee builtPhiliſtims, he committed adultery, and numbered the people; then the angell of the Lord killed ſo many thouſand of them, and where the angell ſtood, and held his hand over the floore of Arauna the Iebuſite, there Gad the Prophet ſhewed him the particular place where the temple ſhould be built.
David is rewarded two manner of wayes for this vow.David is richly rewarExod. 1.17. The Lord built them houſes, that is, he gave them children. So hee that will not build his brothers houſe.
Deut. 25.19. that is, raiſe up ſeed to him.
The ſecond part of the promiſe is this, that the ſonne which was to come out of his loynes ſhould build the temple, and that Ieſus Chriſt who was alſo to come of him ſhould build the ſpirituall temple; and this vow of David was ſo acceptable to God,Davids cauſe.Ieruſalem; not onely for Salomons ſake who built the temple, but alſo for Davids ſake. 2. King. 19 34. I will defend this cittie, and ſave it for thine owne ſake, and for thy ſervant Davids ſake.
The concluſion of this is, ſuperiours and parents ſhould be carefull to continue the meanes of Gods worDavid did to Salomon.
Secondly, the vowes of the inferiours are null when they want the approbation of the ſuperior: ſo was Davids vow here, he was not bound to keepe it, becauſe the Lord did not approve it.
Thirdly, children are bound to performe the reall vowes of their fathers; as here Salomon was bound to build the temple which David had vowed.
Laſtly, the Lord reſpecteth in a vow as much the in
Exod. For the Lord will not hold him guiltleſſe that taketh his name in vaine.20.7.
HE will not hold him guiltleſſe, the Hebrewes ſpeake leſſe and underſtand more, Prov. 17.21.The father of the fooliſh rejoyceth not: that is, hee is very ſad. So Prov. 24.23. It is not good to accept perſons in judgement: that is, it is very evill. So Exod. 20.7. Hee will not hold him guiltleſſe that taketh his name in vaine: that is, he will cer
He will not hold him guiltleſſe.
Thy blood be upon thine owne head. 2.Sam. 1.10. for as it is a fearefull thing for a man that is chalIoabs girdle, and his ſhoes, when hee killed Abner and Haſael. 1. King. 2.5. to come in before a Iudge: ſo it is for a ſinner to come in before the Lord, and the guilt upon him.
So the Scripture expreſſeth this guilt this wayes.Let his iniquitie returne upon his owne head, Pſal. 7.16.Matt. 18.24. and Matt. 6.2. Hee is in danger, or indebted to the Councell. And contrary to this is, Not to impute ſin. Rom. 5.13. To cover ſinne, Pſal. 32.1. and To blot out ſinne, Pſal. 51.1.
Num. 32.23. Your ſinne will finde you out. Sinne leaveth ſuch a ſent behinde it, that even as the dogge findeth out the hare by the ſent; ſo doth the puniſhment finde out the guilty man by the guilt. The ſinne paſſeth away, but the guilt remaineth, Ioſh. 22.17. Wee are not cleanſed from the iniquity of Baal-peor unto this day.
Sometimes againe the guilt is pardoned, although the ſinne remaine;Materiale in peccato, and formale; the formall which is the obligation to the puniſhment is taken away from the children of God, although the materiall part remaine ſtill, Ier. 50.20. In thoſe dayes, and in that time,
ſaith the Lord, the iniquitie of Iſrael ſhall be ſought for, and there ſhall be none; and the ſinnes of Iudah, and they ſhall not be found: for I will pardon them whom I reſerve. and Rom. 8.1. There is no condemnation to them that are in Chriſt. There is ſinne worthy of condemnation, but the Lord pardoneth it. When a Magiſtrate giveth over his place, here formale reſpectivum deſinit,
manet vitium, ſed tollitur judicium. Ceſſat
ſed reſtat
Againe there is an actuall guilt,
Pauls hand which hurt him not, and there was the braſen ſerpent in the wilderPauls hand,Pauls hand: but in heaven there ſhall be no ſting at all, neither potentiall, nor actuall to hurt the children of God, as there was neither actuall power, nor potenti
Sinne when it is not imputed muſt be tranſferred upon another,
If it be ſaid, that equitie requireth that the guilty be puniſhed who hath tranſgreſſed, how can the guilt then be transferred vpon another.
This is the naturall part of the law, that ſinne be puaccommodatum natura, or fit for the nature of man, that hee have the uſe of his right hand; but it followeth not alwayes that he hath the uſe of his right hand: ſo this is eſſentiall to juſtice, that ſinne be puniſhed; but this a thing fitting only, but not eſſentiall, that it be puniſhed this or that way.
Zaleucus made a law, that the adulZalencus ſhould have pulled out both the eyes of his ſonne, that had beene
But if wee will looke more nearely unto this,Zaleucus in ſparing one of his ſonnes eyes, and pulling out one of his owne.
Now to apply this to the matter in hand, the ſoule that is guilty ſhall die, now if all who are guilty were condemned, this were according to the rigour of the law. Secondly, if hee ſhould abſolve and quit all, this were contrary to the law. Thirdly, when hee conclud
When the guilt is taken from the ſinne, it is transfer
All ſinne hath guilt with it naturally,Matt. 12.36. much more ſhall hee give account of his idle and blaſEzekiel cap. 2.10. Hee ſaw a rowle which had written in it lamentations, mourning and woe. And in that viſion of Zachariah. cap. 5.
The roule was twenty cubits in length,
and ten inbreadth, which would containe a great number of lamentations, mourning and woes, all theſe light upon the houſe of the ſwearer and blaſphemer.
The concluſion of this: Ecclus 23.9. accuſtome not thy ſelfe to ſwearing, neither uſe thy ſelfe to the naming of the holy one, for a man that uſeth ſwearing, ſhall be filled with iniquitie, and the plague ſhall not depart from his houſe. The ſinne of ſwearing bringeth the judgement and the curſe of God upon a mans ſelfe and his faIer. 23.10. So becauſe of ſwearing the land moarneth, and the pleaſant places of the wilderneſſe are dryed up.
Exod. Remember the Sabbath day to keepe it holy.20.8.
Sabbath is not tranſlated,Sabbath is not tranſlated in any language.Cherubim, Paſcha, and ſuch.
But when it ſignifieth a whole weeke, then it is tranſlated; as Levit. 23.15.And you ſhall count unto you from the morrow after the Sabbath, from the day that ye brought the ſheafe of the waue offering: ſeven weekes ſhall be complete. In the Hebrew it is, ſeven Sabbaths ſhall be complete. So in the Goſpell, Ifaſt twice in the weeke. Luc. 18.12.
It is diſtinguiſhed from other Sabbaths by (He) deHaſabbath,
Sabbath Sabbathon, a Sabbath of Sabbaths, Exod. 31.15. that is, an excelMatthew retaineth the firſt, calling it Sabbath, and the Apoſtle, Heb. 4.9. tranſlateth Sabbathon
nun is added to it, as though it ſignified (El) to it, when they would expreſſe a great or excellent thing as el gabbiſh, great haileſtones. Ezek. 13.11 ſo ariel a ſtrong lyon, 2. Sam. 20.
Secondly, they expreſſe the ſuperlative by putting two ſynonima or words that are equivalent in ſignificaPſal. 40.2. He brought me out, Mittit hajaven, è coeno luti, the mirie clay. And thirdly, by doubling the ſame word, as Gen. 14.10. putei, putei, to ſignifie many and deepe pits:Sabbath Sabbathon to ſignifie that great Sabbath. The Iewes comPaſcha pentecoſt, and feaſt of Tabernacles, they compare them but to concubines, and the dayes betwixt the firſt day of the feaſt, and the laſt great day of it, they compare them but to handmaids.
This Sabbath exceeds all other Sabbaths.
Why then is that called a high Sabbath, Ioh. 19.31. (For that Sabbath day was an high day) when the Iewes transferred their paſcha to it, was the ſabbath day more holy, becauſe of this tranſlation of the paſcha to it?
a high day here onely in eſtimation of the Iewes, for the Scriptures ſpeake of things ſometimes s men conceive of them; as Ioh. 18.28. And they themſelves went not into the Iudgement hall, leſt they ſhould be defiled:
And from this word Sabbath ſundry languages doe forme and derive their word ſignifying the Sabbath.
Sabba,
Sabbath, then the Greeke termination is antepenultima, and the Apoſtle folHelleniſmum, or the Grecizing Iewes teacheth us to put the accent in penultima, therefore they who derive it from the Hebrew word Sabbath are miſtaken.
All the reſt of the feaſts take their denomination from it, as the feaſt of expiation. Levit. 16.21.Sabbaths; and the whole weeke is calSabbath. Levit. 23.15. Luc. 18.12.
The heathen who lived out of the Church,Plutarch, made a profane derivation of this word Sabbath, deriving it from Bacchus, and when they ſaw the Iewes keepe it, they ſaid, they kept orgya Bacchi, the feaſts of Bacchus.
The concluſion of this is,Sabbath, and were called Sabbaths from it; therefore they were but vaſſals to the Sabbath, and like ſervants called after their maſters name, and were to bee aboliſhed, whereas the Sabbath ſhould indure.
Gen. And the evening and the morning were the firſt day.1.8.
FOr the underſtanding of this, when the Sabbath be
Exod. 18.14. Why ſitteſt thou thy ſelfe alone, and all the people ſtand by thee from morning unto even, and ſo Ioh. 11.9. Are there not twelve houres in the day.
punctum temporis; for time is the meaſure of motion, and it began with the light, and ſhall end with it. Rev. 10.6. Then there ſhall be no more time.
Secondly, the night is the privation of light, and the habit goeth alwayes before the privation; therefore
Pſal. 104.19. Hee appointed the moone for ſeaſons,
the ſunne knoweth her going downe. Hee appointed the moone for ſeaſons, here the moone is reckoned firſt, becauſe the night was before the day, and the ſunne waiteth upon her and knoweth her ſeaſons.
The ſunne knoweth Mebhoo, occaſum ſuum,
his owne going downe, and not her going downe;ejus, ſcilicet Lunae.Shemeſh is in the common gender: and the ſunne waiteth not upon the moone, but ſhe waiteth upon the ſunne; becauſe ſhe hath all her light from the ſunne. Secondly, David keepeth not the order of time here,Object.
Egypt. Pſal. 106.
But the evening and the morning were the firſt day, therefore the evening hath beene before the morning.
The evening is the ending of the light here,
Gnerebh from Gnarabh miſcere, becauſe it is partly day, and partly night; and it is called crepuſculum, from the old Latine word crepera, which ſignifieth dubius, as when wee doubt whether it bee day or night, and it is amidſt betwixt day and night.
There is a twofold midſt, medietas aequidiſtantiae,
& medietas interpoſitionis; as the ſunne in the dayes of Ioſhua is ſaid to ſtand upon Gibeon, and the moone in the valley of Ajalon. Ioſh. 10.13. The ſunne ſtood South-weſt from the campe of Ioſhua where it pitched at that time, in Makkedah as ye goe to Bethoron. Verſ. 10. which lay beGibeon and Ajalon. The ſunne in the South-weſt maketh three after noone, and yet the ſunne is ſaid to ſtand in the midſt of heaven. Verſ. 15. although it was three houres paſt the meridionall, this was medietas interpoſitionis.
The ſecond is, medietas aequidiſtantiae, as when a thing participateth equally of both the extreames; now when
Gnerebh is called the evening,Gnerebh the evening bemedium aequidiſtantiae here, but medium interpoſitionis; and therefore it belongeth to the day, and not to the night.
When Chriſt is ſaid to lye three dayes and three nights in the heart of the earth:Synecdochice is taken for the whole day, and the night following.
But it was ſaid before, that the morning belonged to the night going before, how then beginneth it a new day when Chriſt is ſaid to riſe the third day?
Mathew Cap. 28.1. ſaith, Serum Sabbathi, the Iewes Sabbath being ended, it began to dawne to the firſt day of the weeke; the firſt part of thoſe words have relation to the firſt morning, in which there is more darkneſſe than light, and the latter part hath relation to the third morning, in which there is more light than darkneſſe. The firſt morning Marke calleth it Luke calleth it Marke calleth the third morning Iohn explaineth this, Gnerebh the even is the ending of the day, and not the begining of the night.Gnereb is underſtood, the en
Ezek. 24.26.27. The Lord ſheweth the Prophet in a viſion that Ieruſalem ſhould bee deſtroyed, and hee commanded him to hold his peace and not to ſpeake of the deſtruction of it to the people; and the Lord giveth him a ſigne, that his mouth ſhould bee opened in that day that the citie ſhould be deſtroyed, and that in that day he would ſend one to tell him; hee was dumbe all this while, and the accompliſhment of this prophecy we ſee. Ezek, 33.22. Where the Prophets mouth was opened unto him in the evening, and the meſſenger came to him in the morning: therefore the morning is a part of the night preceeding, and the day beginneth at the night.
Ezekiel ſetteth downe expreſſely the yeare, the moEzek. 24.1. And he opened not his mouth concerning this matter; from the nineth yeare to the twelfth, at which time Ieruſalem was deſtroyed. Cap. 33.22. Then the hand of the Lord was upon him, and opened his mouth, and hee ſpake the ſelfe ſame night that the citie was deſtroyed, and in the morning of that day the meſſenger came to him; but this morning could not be a part of that day in
Ieruſalem and Babylon, where Ezekiel was in the captivitie for the preſent: therefore this teſtimonie will not ſerue the turne to prove that the morning was a part of that day in which his mouth was opened.
If it be ſaid that all this was done in viſion; therefore hee that eſcaped that night came to Ezekiel that mor
Was Ieruſalem deſtroyed onely in viſion? did Ezekiel hold his peace all this time onely in viſion? and ſaw the Prophet this day of the deſtruction of Ieruſalem only in a viſion?Ieruſalem and Babylon. This text then will afford no more but this, in that day that the man eſcapeth hee ſhall come to thee, and tell thee of the di
Gen. 29.23. Leah was brought to Iacob in the evening, that is, in the night; otherwiſe Iacob would have diſcer
The evening hath ſundry periods in the ſcripture, beinter duas veſperas, betwixt two evenings. Exod. 12.6. Theſe two evenings belong properly to the day; then there is a third part of the evening, when it is darke night, and this belongeth to the nightLaban brought Leah to Iacob.
Now becauſe the day beginneth at the morning and not at the evening, it followeth, that the Sabbath muſt
This fixed period at which the Sabbath beginneth muſt be after midnight,Matthew ſaith, Cap. 28.1. When it began to dawne towards the firſt day of the weeke: in the originall it is Habhdil the candle of ſeparation, with which the Iewes uſed to make a diſtinction betwixt the Sabbath and the day following; neither doth it ſignifie the light of the ſtarres, as ſome would have it; neither the riſing of the morning ſtarre; but that time onely when the Sab
If this bee the true beginning of the day after midVmbrians at midnight, the Aſtronomers at mid-day, the Babylonians at the ſunne riſing, the Athenians at the ſunne ſetting.
Midnight can not be properly the beginning of the day,de media nocte, and not media nox when it beginneth.
It cannot begin at the mid-day, for this is contrary to the firſt inſtitution; for here there is neither morning nor evening.
Thirdly,Babylonians; for here there would follow a great abſurditie: becauſe they who dwell farre North from the equino
Iſrael out of Egypt in the evening, and inſtituted the Paſſover as a memoriall of that deliverance, he began that day at the evening, which obſervation they kept from that night in which they came out of Egypt, untill that morning when Chriſt roſe againe from the dead.
caput vigiliarum, Lament. 2.19. then they had the middle watch. Iud. 7.19. and the morning watch. Exod. 14.14. But after the manner of the Romans they divided their night into foure watches, And hee came to them in the fourth watch. Marc. 6.48. So they dated their yeares accorLuc. 3.1. In the fifteenth yeare of the reigne of Tiberius Caeſar. So the Prophets often times doe reckon by the heathen Kings. So when Alexander came to Ieruſalem, they reckoned their times from his comming, and they called it Aera Alexandri, and ſo, Aera Seleucidarum Alexandri: and ſo here they followed the RoDiluculum, 2 Ortus ſolis, 3 Aſcenſio diei, 4 Antimedium diei, 5 Meredies, 6 Pomeridianum tempus, 7 Declinatio diei, 8 Occaſus ſolis, 9 Crepuſculum, 10 Conticinium,
Aſcenſio noctis, 12 ante medium noctis, 13 Intempeſtiva nox, 14 De media nocte, 15 Declinatio noctis, 16 Gallicinium: all this time De media nocte, untill the riſing of the ſunne is called the morning.
Thy Sunne ſhall no more goe downe, neyther thy Moone withdraw it ſelfe: for the Lord ſhall be thine everlaſting light and the dayes of thy mourning ſhall be ended. Eſay. 60.20.
god who comanded light to shine out of darknes hath shyned in our harts to giue ye light of his glorie in christ 2 cor. 4.6.
Nehem. And madeſt knowne unto them thy holy Sabbath, and commandedſt them precepts, ſtatutes and lawes by the hand of Moſes thy ſervant.9.14.
SOme of Moſes lawes are both morall, judiciall and ceremoniall.Iſrael: and there was ſomething ceremoniall in this law, as he got a double portion; becauſe hee was a type of Chriſt, Who was the firſt borne amongſt many. Rom. 8.29.
The judiciall part of the law ceaſeth now, becauſe the commonwealth of Iſrael ſtandeth not now. The ceremoniall part of the law is taken away, becauſe the eldeſt now is not a type of Chriſt the firſt borne: but the morall part of the law remaineth, that the eldeſt ſhould have a double portion, becauſe hee is his fathers ſtrength.
morale poſitivum, the morall poſitive part of the law; and ſecondly, ſomething poſitivum divinum, the divine po
The morall poſitive part of this law,morale poſitivum in the Sabbath.Cultus eſt à natura, modus à lege, & virtus à gratia. Cultus eſt à natura, nature it ſelfe teacheth us that there muſt be a time given to the ſervice of God, and this is morale poſitivum, the morall poſitive part of the law, Remember that thou keepe the reſt. But to keepe the ſeventh day,What divinum poſitiModus eſt à lege, this was the divine poſitive part: but the ſpirit of God teacheth us to ſanctifie the Sabbath, and this is à gratia, from his grace.
This is the morall poſitive part of the law,Mahumetans keepe the ſixt day of the weeke; the Iewes the ſeventh; the Chriſtians the firſt day; and the Indians the fourth day.
The divine poſitive part of the law is to keepe it within ſeven dayes, this is the limitation of God him
How can this law bind us more than any other of Moſes judiciall lawes; ſeeing it is not the morall poſi
This divine poſitive part bindeth all men,
Adam before his fall.Adam before his fall, and hee repreſented all mankinde; therefore this divine poſitive law hath a greater force to binde us, then other of Moſes poſiIudea.
It may be ſaid that ceremonies are changable: but this keeping of the Sabbath is a ceremony; there
Ceremonies of order appointed by the Church may
Adam before his fall, therefore it cannot be altered or changed.
Levit. 25.6. for the ſtranger and for thy ſervant &c. The Lord had a ſpeciall reſpect to his people as he was their governour, law-giver, and captaine, Iudg. 8.23. And they were Feudarij his fewers who in a ſpeciall manner held their land of him, and in this reſpect eſpecially, hee gave them their judiciall lawes.
Exod. 35.3. They might dreſſe no meat that day, they were li
Luc. 14.1. is it probable that there was no fire that day to dreſſe the meat? Their Sabbath was a day of joy unto
Iudith. 10.3.
Whether are wee as ſtrictly bound to keepe the Sabbath, as the Iewes were under the law?
Wee are not ſo ſtrictly bound to the letter, as they were in the wilderneſſe; for wee may kindle fire upon the Sabbath, and dreſſe meate, providing that it be done ſoberly, and without any hinderance to the diIoel 2.19. Rent your hearts and not your garments:
They might go no further that day than a Sabbath dayes journey; they meaſured their iourney two wayes;Cibhrath haaretz, diaeta terrae, Gen. 35.16. that is, as much ground as a man might goe from morning to breakfaſt, or from breakfaſt to dinner; the Seventy tranſlate it Bethlehem and Rama. The ſecond meaſure of their iourney, was the meaſure for the Sabbath,
two thouſand cubits, Ioſh. 3.4. And this they called Tehhum Sabbath, terminus Sabbathi;
mil miliare, that is, an Italian mile: The Syriack hath it, almoſt ſeaven furlongs: but when they came to Canaan, they might goe as farre upon the Sabbath as the ſpace betwixt their houſes and their Synagogues, every mans houſe was not ſo nere the Synagogue as mount Olivet was to Ieruſalem;
Canaan was as much ground, as they might goe after the evening ſacrifice was ended, but this would be a very uncertaine meaſure of ground; for then it might be longer or ſhorter, according to the length or ſhortneſſe of the day.
This was a part of the ceremoniall Sabbath to begin at the evening, and end at the evening, Nehem. 13.19.And it came to paſſe, that when the gates of Ieruſalem began to be darke, before the Sabbath, I commanded the gates to be ſhut.
Laſtly, their Sabbath was a pledge to them of all the benefits which they were to receive in Chriſt to come; in the allegoricall ſignification, their Sabbath ſignified to them Chriſt reſting in the grave;
But is not our Sabbath a type to us of our eternall reſt?
It is an arbitrary type, but not a deſtinate, type for all types are ceaſed now to us; wee may ſay, as wee reſt
Revelat. 1.13. are but arbitrarie types to the ſeaAſia, and compariſons are borrowed from thoſe.
How ſhall wee diſcerne thoſe things which are for
That which is forbidden by a ceremoniall law is forIoh. 13.27. So that which is forbidden to ſome perſons and not to all is a ceremoniall thing. Example, no Nazaret might drinke wine, and the Prieſt might not drinke wine when he entred into the Congregation, but other perſons might drinke wine, therefore it is but a ceremoniall law. So for the place, no man might carry a veſſell through the temple. Mark. 11.16. but out of that place, any man might carry a veſſell, therefore it was but a ceremoniall law.
The concluſion of this is, this law of the Sabbath hath ſomething morall, judiciall, and ſomething ceremoniall, therefore wee muſt ſtudy to diſtinguiſh thoſe three, that wee may know what part of the commandement bind
Exod. The ſeaventh day is a Sabbath of Sab31.15.baths unto the Lord.
Iom Tobh, a good day; Secondly, it differed from Gnazeroch, dies interdicti; Thirdly, from Mognadim their three great feaſts.
Dies bonus, a good day what.dies bonus, a good day. 1. Sam. 25.8. a good day, was a day wherein they met onely to be merry, but they kept no religious exerciſe that day:
The Chaldee paraphraſt upon this ſaith, we are comfeſtum fori,
non chori, as the ſchoolemen ſpeake; ſuch a feaſt was that commemoration of Pur, it was commanded by Mordechai to bee kept in rememPur was a politicke ceſſation onely.Mogned, as the reſt of their feaſts are, but Tzemim tempus, it is not called a Sabbath; it is ſaid there that they reſted from their enemies,Nuah, but not Shabbath to reſt, but not to reſt as on the Sabbath or on their feaſts. The dayes of Pur were but a politicke ceſſation, and they were good dayes,
But the Iewes have a liturgie appointed for this day, therefore it may ſeeme to be a holy day; upon this day
Eſther, as may be ſeene in their Calendar.
The liturgie was not appointed by Mordechai,
Pur was not appointed by Mordecha
Adar read the hiſtory of Eſther, and as often as mention is made of Haman, they knocke upon the table of the Synagogue,Haman, but bleſſed be Mordechai; curſed be Zereſh, but bleſſed be Eſther.
Secondly, the Sabbath differed from Gnazereth,
Gnazereth,
dies inter dicti. Ioel. 1.13. they are called Gnazereth, or dies interdicti, becauſe the hands of men were ſhut up at theſe times from worke; and theſe were kept when ſome great and heavy judgement of God was upon the Church.Gnazereth or dies interdicti were appointed to be kept for ſome great judgement.Ieruſalem was taken. Ier. 29.6. So the faſt of the fift moneth, the ſeaventh day, for the burning of the temIer. 51.12. is ſaid to be kept the ninth day, it ſeemeth then that this faſt was kept both the dayes, for the great deſolation that was then; their third faſt was kept in the ſeventh moneth Tiſhri, and this was for the ſlaughter of Gedaliah. 2. King. 25.25. Their fourth faſt was in their tenth moneth Tebbeth, when Nebuchadnezzar burnt Ieruſalem: theſe Gnazereth were but occaſioZach. 8.19. The Lord promiſed to turne theſe faſts into joy and gladneſſe, and into cheerefull feaſts.
Thirdly,Mognadim.
The firſt difference betwixt thoſe feaſts and the Sabpervigilium Sabbathi.
It may be ſaid, Ioh. 19.14. It was the preparation to the Paſſover; therefore the Paſſover had a preparation as well as the Sabbath.
It is called the preparation to the Paſſouer, becauſe the Sabbath & the Paſſover fell both together, and then they transferred the Paſcha to the Sabbath, and that is called a great Sabbath. Ioh. 19.31. And the preparation was then in reſpect of the Sabbath, and not in reſpect of the feſtivall day; their other feaſts beſides the Sab
propter olera & mortuos, that is, becauſe their meates and dead bodies could not bee kept from corruption two dayes together, and eſpecially in Tiſri anſwering to our Autumne: therefore they made the feaſt day a common day, and upon it they prepared their meat and buried their dead, and they transferred the religious exerciſes of that day to the Sabbath.
Talmud in tract. de paſchate. cap. 5.
Fourthly, the Sabbath had a double ſacrifice ap
Fiftly,Num. 9.5.
Laſtly,Luc. 18.12. I faſt twice in the Sabbath, that is, in the weeke. So Act. 13.42. The Gentiles beſought that theſe words might be preached unto them,
The difference betwixt the Sabbath and the weeke dayes was this,Marc. 1.21. Luc. 4.31. So Act. 14.15. and 15.21. but on the weeke dayes they met but occaſionally, as Act. 17.10. Eſay. 58.2. They ſeeke mee dayly to know my wayes: they ſought the Lord dayly, but the Sabbath day was the appoin
The concluſion of this is,nam vis unita fortior. For as a river divided into many ſtreames runneth the more ſlowly, and united into one runneth the more ſtrongly, ſo the affections ſet upon moe ob
Eſay. If thou turne away thy foot from the Sab58.13.bath, from doing thy pleaſure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and ſhall honour him, &c. Then I will cauſe thee ride upon the high places of the earth, and feed thee with the heritage of Iacob.
conſtitutiva ſanctificatio; but when man is ſaid to ſanctifie the Sabbath, it is but invocativa ſanctificatio, that is, he deſires of God that grace, that he may ſanctifie it, and keepe it holy.
Ezek. 20.12. I gave them my Sabbath to bee a ſigne betwixt me and them, that they may know that I am the Lord who ſanctifieth them; the Lord ſanctifieth this day when hee ſanctifieth man to keepe it holy. A man is ſaid to doe a thing when he in
numerus motus;
Sara, I will returne to thee at the time of life. Gen. 18.14. Time in it ſelfe doth not live, it is onely the meaſure of living things:a mans travell is for his mouth. Eccleſ. 6.7. and the Sabbath is for the ſoule, a noble day in reſpect of the weeke dayes; and he that exerciſeth himſelfe that day as he ought, is the Lords freeman.
There are ſundry ſorts of people who ſanctifie not the Sabbath, ſome mocke the Sabbath and ſcorne it.Lament. 1.7. The adverſaries ſaw her, and did mocke at her Sabbaths. Auguſtine ſaith of Seneca, that he mocked the Iewes becauſe they ſpent the ſeaventh part of their life in idleneſſe, and the heathen called the Iewes Sabbatarij, in deriſion.
There is another ſort of people who thinke the SabAmos. 8.6.When will the new moone be gone, that wee may ſell corne; and the Sabbath, that we may ſet forth wheat?
There are ſome who make the Sabbath their delight.Eſay. 58.13. Some kept the Sabbath of the golden calfe; Aaron ſaid, To morrow is a feaſt to the Lord. Exod. 32.5.They ſate downe to eat and to drinke, and roſe to play. Verſ. 6. Others keepe it as the ox keepeth the Sabbath, they reſt from labour, but they ſerve not the Lord that day, but they know not that Sabbath a Sud, that internall and ſecret reſt. There is a third ſort who begin the Sabbath,diem interciſum, a halfe holy day, and ſome will abſtaine from labour that day, but not from paſtime; but the ſanctification of the Sab
Adam, in which hee might meditate upon Gods worke.Adam who had no ſinne within him, or evill example without him, notwithAdam becauſe he was not weary; reſt I grant is commanded here, but it is ad aliud, for holineſſe, and not for gaming.
The ſecond reaſon is taken from the end of the inſtine quis lanam Tarento eveheret, that none ſhould carrie wooll out of Tarentum, but ſome who carried ſheepe out of Tarentum were puniſhed as tranſgreſſors of the law; becauſe they who carried out ſheep carried out wooll: & quod una via prohibetur, ad id alia via perveniri non poteſt, that which is forbidden one way, we cannot come to it by another way; to prophane the Sabbath by workes is for
No time hath any inherent holineſſe in it,
That which is moſt large and moſt permanent, is the principall and eſſentiall part of the commandement. But albeit David could not have acceſſe to the houſe of the Lord,pray that their flight be not on the Sabbath. Mat. 24. This argu
Small workes are forbidden that day;Mary Magdalene would buy nothing for the annoynting of Chriſt untill the Sabbath was paſt. Seeing then the Lord for
They ſay that the
Put the caſe that we dwell under the pole where the ſunne ſhineth halfe a yeare, the Sabbath day is not to be meaſured here by light and darkeneſſe, but by the
Concluſion.
The concluſion of this is, God giveth us ſixe whole dayes to our owne uſe, therefore we ſhould give him a whole for his Sabbath, or elſe wee have two meaſures in our bagge, a little to meet out with, and a great to re
Exod. Sixe dayes ſhalt thou labour and doe all that thou haſt to doe.20.9.
SIxe dayes ſhalt thou labour; the Lord commandeth his people to labour ſixe dayes, this is not a permiſſion but a precept, it is not left arbitrarie to them, as if hee ſhould ſay, Ye may labour, but it is commanded, Ye ſhall labour ſixe dayes. So Act. 1.22. One ſhall be a witneſſe with us of his reſurrection, that is, I command him to bee a witneſſe, and not this way, it is free for him to be a wit
Then it may bee ſaid that a man may not recreate himſelfe upon the weeke dayes.
The ſchoolemen ſay well, that affirmative precepts doe not ſo ſtraitly binde as negatives doe: Affirmativa ligant ſemper, ſed non ad ſemper, negativa ligant ſemper & ad ſemper: the affirmatives binde not ſimply without intermiſſion, but the negative precepts binde without intermiſſion.
They had their morning ſacrifice when they entred to their worke, and their evening ſacrifice when they ended their worke: they gave God the firſt part of the day and the laſt, although they were dayes appointIob. 23.12. I have eſteemed the words of his mouth more then my neceſſary food. They would not omit this dutie for their meate, farre leſſe for their labour: & they divided the day in three parts, the firſt ad tephilla, orationem: the ſecond ad torah, legem;
ad malacha, opus: although they were dayes appointed for worke, yet they gave the Lord his part of them every day.
Sixe dayes ſhalt thou labour. God hath given man ſixe dayes, therefore it is good reaſon that hee give the Lord one:Adam leave to eate of the fruit of all the trees in paradiſe, except one; therefore hee ſhould have reſerved that one, for God. If the Lord had given but one day to man, and taken fixe to himſelfe, yet he was to obey; but now when hee hath given him fixe, and taken but one to himſelfe, how can any man refuſe to give him this day? what if the Lord had commanded thee ſome great thing wouldeſt not thou have done it? 2. King. 5.13.
Sixe dayes ſhalt thou, labour that thou mayſt reſt the ſeventh, a man ſhould alwayes remember Gods ſervice, and make it his laſt and principall end. 1. Cor. 10.31. Whether therefore yee eate or drinke, or whatſoever yee doe, doe all to the glory of God. He ſhould be diligent in his cal
There is a ſpeciall note of remembrance ſet before
Doe all that thou haſt to doe: doe the worke of thy calling upon the weeke dayes, that thou mayſt keepe the Sabbath.
Whether may a man ſeparate a weeke day for the ſervice of God or not?
Levit. 19.23. When a man planted a vineyard, the Lord commanded that hee ſhould not eate of the fruit of it for three yeares, and all that time the trees ſhould be uncircumciſed; but the fourth yeare the fruit of it ſhould be holy unto the Lord, and in the fift yeare they are bidden profane their vineyards, that is, to turne them to common uſes; there was no man might uſe the fruit of the fourth yeare,Seir the Caſuiſt ſaith, Eccleſia poteſt abolere dies feſtos, determinatio diei eſt a jure humano,
7. cap. 13.
& conſuetudo plurimum poteſt in jure humano, ſanctificatio eſt a lege divina, the Church may aboliſh holy dayes, for the determination of them is but from man, and cuſtone prevaileth much in the lawes of men; but the ſanctification of a day is from God: God onely may ſanctifie a Sabbath for himſelfe, tempus non eſt inter privata bona: but it is numbered among ſuch things as a& quod divini juris eſt, nullius in bonis eſt; therefore man cannot ſepa
Except the Lord build the houſe, they labour in vaine that build it, except the Lord keepe the city, the watchman watcheth but in vaine. Pſal. 127. So they labour in vaine who worke all the weeke, except the Lord bleſſe their travels; and the Sabbath is the day in which hee bleſſeth the works of his children, He openeth his hand every day and ſatisfieth the deſire of every living thing, Pſal. 144.16. But hee hath another ſtorehouſe which he openeth to his children upon the Sabbath.
Exod. In it thou ſhalt not doe any worke, thou nor thy ſonne, nor thy daughter, nor thy manſervant, nor thy maidſervant, thy cattell, nor thy ſtranger that is within thy gates.20.10.
THe interdiction is here ſet downe, not to breake the Sabbath, firſt the father is forbidden, the ſonne and the daughter, the manſervant and the maidſervant who ſhould religiouſly obſerve it, and the ſtranger is forbidden that he ſhould not give offence to others, and thirdly the beaſt that he ſhould not give an occaſion to worke that day.
Firſt,Pſal. 101. this is his gate. So in a Magiſtrate, as in Ioſhua cap. 24. I and my houſe will ſerve the Lord; this is his gate. So the maſter of a private faMoſes before hee was a magiſtrate ſhould have circumciſed his ſonne. When reformation beginneth at the head, then the Scripture ſaith, Salvation is come to thee and to thine houſe, Luc. 19.9. becauſe they are the meanes to inſtruct and informe their houſehold: and even as the balme laid upon Aarons head ran downe to the hem of his garment, Pſal. 133.2. So when the father of a familie is religious, then religion deſcendeth from him to his children, to his manſervant, and to his maid
Nor thy ſonne, nor thy daughter, thy manſervant nor thy maidſervant. Obſerve that in matters of religion there is no difference betwixt bond and free,Galat. 3.28. betwixt bond and free; therefore the ſerExod. 30.15. betwixt male and female; therefore the daughters in Canaan might ſucceed to their fathers inNum. 36.
Thy manſervant, nor thy maidſervant. Some hold that ſervants may worke upon the Sabbath day at their ma7. cap. 28. en caſibus.Nehemiah did conteſt with his ſerHe ſaw ſome treading winepreſſes upon the Sabbath day, and bringing in ſheaves, and loading aſſes, and alſo wine, grapes and figges, and all manner of burdens which they brought in Ieruſalem upon the Sabbath, Neh. 13.15. the moſt part of theſe were
Nehemiah conteſt with them, if ſervants were not bound to keepe the Sabbath as well as their maſters?
And the ſtranger that is within thy gates.
advena juſtitia, and the ſecond advena portae. Advena juſtitiae was he that was a proſelyte and converted, and he was either Toſhebh, inhabitans,
ſeventy tranſlate it Ger who was newly converted, the Seventy tranſlate him Arauna the Iebuſite, Vriah the Hittite, Ebed-melech, Iethro and ſuch. David maketh mention of theſe ſtranPſal. 135.19. Bleſſe the Lord o houſe of Iſrael: Bleſſe the Lord o houſe of Aaron: Bleſſe the Lord o houſe of Levi: yee that feare the Lord bleſſe the Lord: yee that feare the Lord, that is, all ſtrangers converted, and proſelytes who were joyned to Iſrael and Aaron. Eſay 65.3. Let not the ſtranger ſay, the Lord hath ſeparated mee. They might eate the paſſover with the reſt of the Iſraelites, Exod. 13.48. and of theſe ſtrangers it is not meant here, for the charge is directly given to them as to the Iſraelites, that they ſhould do no manner of worke; but it is meant of that ſtranger that was advena porta,
Proſelytes, thoſe were bound to reſt from their labours upon the Sabbath, that they ſhould not give ofEgypt, Exod. 12.38. Num. 11.4. And an hundred and fifty three thouſand and ſixe hundreth in Salomons time, 2. Chron. 2.17. And thoſe ſtrangers, if they continued any while amongſt the Iewes, they were to learne the ſeven precepts of Noah; and this way they were to be brought peece and peece to the trueth, untill they came to be proſelytes.
Now the beaſt is commanded to reſt upon the Sabquando finis praecepti particularis alius eſt à re precepta in genere, tunc non cadit ſub praeceptum: When the end of the particular precept is different from the generall precept, then it falleth not under the generall precept. The end of the law is, that God ſhould be worſhiped upon the Sabbath; the reaſon why the beaſt ſhould not worke, is, becauſe if the beaſt ſhould worke, the man muſt worke with the beaſt: the Lord ſaith, Thou ſhalt not muzze the mouth of the oxe &c. hath God regard of oxen?
Cor. 9.6. The Lord gave this law, not for the oxe cauſe, but for mans cauſe: ſo here when hee biddeth the beaſts reſt upon the Sabbath, it is not for the beaſts ſake, but for mans ſake; the beaſts beThe mercifull man hath pitty upon his beaſt, Prov. 12.10. Piety is the ſubject of the firſt table, and mercy of the ſecond.
Deut. 29.10. You ſtand this day all of you before the Lord your God: your captaines of your tribes, your elders, and your officers, with all the men of Iſrael, your little ones, your wives, and the ſtranger that is in thy campe, from the hewer of the wood unto the drawer of the water, that thou ſhouldeſt enter in covenant with the Lord thy God this day.
Exod. For in ſixe dayes the Lord made heaven and earth, the ſea and all that in them is, and reſted the ſeventh day.20.11.
WE have ſhewne who ſhould reſt upon the Sab
The ſeventy tranſlate theſe words thus, God reſted from his workes the ſixt day; and they give the reaſon why they tranſlate it the ſixt day, and not the ſeventh, leſt king Ptolomie ſhould have asked them; did God worke any thing upon the ſeventh day before hee reſted? but it ſhould not be tranſlated,quae fecit, ſed quae fecerat, that is, hee reſted from all his workes the ſeventh day which he had made the ſixt day, and where it is ſaid, he reſted from all his workes, it is to be underſtood (as the Schoolemen ſay) hee ceaſed a no vis ſpeciebus perfectis creandis, ſed non ab imperfectis:
perfectae ſpecies, for the body is begotten by generation, and the ſoule is only created of nothing. Pſ. 102.18. The people that ſhall be created &c. this is meant of their ſoules, & not of their bodies:Prov. 8.30. it is ſaid, I was as a nurſe with him: and even as great men commit their children to nurſes; ſo the Lord after that he created the world, committed the care of it to his providence, as to a nurſe.
God reſted from all his workes; therefore hee would have us to reſt from our workes.
Ioh. 4.6. Secondly, a reſt from ſinne; thirdly, a typicall reſt, Heb. 4.9. fourthly, that eternall reſt in heaven, Eſay 66.23. Sinne is our moſt proper labour, and moſt weariEgypt was not like it,labor, and it is like quickſilver, Habet principium motus in ſe, ſed non quietis, ſtill trembling, but never at reſt. Wee muſt reſt alſo from the workes of our callings, in our callings There is much vexation of ſpirit, Eccles. 1.14.
Reſt is the habit, and moving a privation; when a man reſteth that he may labour againe, that is not a perRevel. 14.11. They that worſhip the beaſt ſhall never reſt, neither day nor night.
Exod. 16. And they ſay that theſe words (The Lord reſted from all his workes the ſeventh day) were a reaſon added to Moſes Sabbath, when the law was given, but not to Adams Sabbath before the fall.
But we anſwere, in the reaſon of the commands there is ſome thing naturall from the beginning, and ſome thing added by Moſes:
Moſes.
juris naturae, given to Adam and all his poſterity before the fall, Honour thy father and thy mother that thy dayes may be long, that is, that thou mayſt live a long time happily here, and then to be tranſlated to another life: but this was juris Moſaici; That thy dayes may bee long in the land whither thou art to goe. So this was juris naturae in the reaſon added to the Sabbath, thou ſhalt reſt from all thy workes, becauſe God reſted from his workes, but this is onely juris Moſaici, that the Sabbath ſhould be a ſigne betwixt God and them; and belongeth not to Adams Sabbath. Ezek. 20.10. I brought them out of Egypt and gave them my Sabbaths, that they might be a ſigne betwixt me and them:
Moſes time.Egypt, and they ſhould alwayes remember to keep it; becauſe the Lord brought them out of Egypt; the Sabbath was from the beginning, but it was acceſſory to the Iewiſh Church that it was made a ſigne, as the rainebow was from the beginning; (the reflexe of the ſunne in a cloud) but it was not a ſigne to the world untill after the deluge.
But they ſay, wee read nothing in the whole hiſtory of Geneſis of the Sabbath, or that any of the Patriarches kept it.
We read nothing that the adulterous or inceſtuous perſons were put to death before Iudahs time, did the Patriarches ſuffer this ſinne to bee unpuniſhed all this time?Lemognadim,
ad ſtatua tempora. What appointed times were then for his worſhip, if not the Sabbath? for as yet they had none of their anniverſary feaſts.
Againe they ſay, that the words ſet downe in the law; that thou maiſt reſt, and thy ſervant may reſt, belonged not to Adams Sabbath, for Adam before the fail was not wearied, and there ſhould have beene no ſervile ſubjection before the fall; therefore theſe words belong onely to Moſes Sabbath.
Although Adam ſhould not have beene wearied in dreſſing of the garden,
Ioh. 7.22. Chriſt maketh an oppoſition betwixt two lawes, one of circumciſion, and another of the SabMoſes inſtituted circumciſion, but becauſe it was from the fathers: and becauſe Moſes law of the Sabbath was given after the law of circumciſion; therefore it is that infants are circumciſed upon the Sabbath, and yet the Sabbath is not broken.
The Sabbath was given after circumciſion with the
Adam before his fall;
And where they urge us, that there is no example of the Patriarches who kept the Sabbath before the ManIob that they kept the Sabbath in his time (which was before the law was given.) It is ſaid that Iob had ſeaven ſonnes, and they went and feaſted in their houſes every one his day;
Iobs children kept the Sabbath.Iob. 1.6. That there was a day when the ſonnes of God came to preſent themſelves before the Lord.
Iobs chil
They ſay that theſe words, God reſted the ſeaventh day and ſanctified the Sabbath, are ſet downe Moriah when he created it, becauſe af
The concluſion of this is, wee live not by examples,Adams SabMoſes Sabbath.
Revelat. I was in the Spirit on the Lords day.1.10.
CHriſt when he roſe he changed the Iewiſh Sabbath into his day, and called it the Lords day. Chriſt is ſet downe as an example of imitation to us,Act. 1.1. Of all that Ieſus began both to doe and to teach. The Apoſtles followed him becauſe hee roſe that day, and kept that day: therefore they called it his day, Iohn was raviſhed in the ſpirit,
Beatus Renanus commenting upon Tertullian obſerveth well, that it was the manner in the Apoſtles dayes, to call things rather the Lords than Chriſts,the Lords ſupper, the Lords table, ſo the Lords day; becauſe he inſtituted all theſe.
Secondly, Chriſt hath ceaſed from his owne workes, as God did from his. Heb. 4.10. Here foure things are to be conſidered. Firſt, God had a reſt, and Chriſt had a reſt; God reſted after the creation, and Chriſt reſted after
Cor. 15.17. Old things are paſt away, behold all things are become new. Secondly, God is ſet for an example to the Iewes in the creation, & by like conſequence Chriſt reſted that day from all his labours. So ſhould Chri
Thirdly, the Apoſtle 1. Cor. 16.2.a collection be made for the Saints, and he ſpeaketh of this day not as a new day, but as a day well knowne among the Chriſtians; for this epiſtle to the Corinthians was written in the fiftieth and ſeaventh yeare of Chriſt, that is, twenty three yeares after his death.
The Lord changed the Prieſt-hood from the firſt borne to the Leviticall prieſthood. So when the people of Iſrael came out of Egypt, hee changed their account; whereas before they reckoned from Tiſhri, now hee commanded them to reckon from Niſan, becauſe of the great benefit of their deliverance out of Egypt: So now he will have the Sabbath to be reckoned from his reſurrection, and not as the Iewes reckoned.
Vpon this day the Lord created the heaven and the earth; this day the Angels were created,Iſraelites, this day the Spirit came downe upon the Apoſtles, and upon this day circumciſion was inſtituted; as Chryſoſtome obſerveth; becauſe Chriſt who roſe this day was to circumciſe the heart.
When the Lord changed the Sabbath day, what ſort of change was this?
There are foure ſorts of changes in religion: Firſt,
The firſt change is when the eſſence of religion is changed, as when a Turke becommeth a Chriſtian, this is as when a man is raiſed from death to life.
who is Lord of the Sabbath. Mat. 12.8. hath power to change the Sab
Mat. What man ſhall there be amongſt you that ſhall have one ſheepe, and if it fall into a pit upon the Sabbath day, will not lay hold on it and lift it out?12.11.
ALthough the Lord hath diſcharged ſervile workes to be done upon the Sabbath,
Secondly,quae ſola intentione operantis ad miſericordiam diriguntur. Example, a man upon the Sabbath buildeth a bridge, this worke he propoſeth to himſelfe as a worke of charity, yet this is a ſervile worke and may not be done that day, but in caſe of great neceſſity.
Workes of neceſſity may be done that day; there is a double neceſſity, inevitable neceſſity, and contracted neceſſity: Inevitable neceſſity is ſuch that wee can no wayes eſchew it, ſee it, nor helpe it;
What if a poore tradeſman cannot earne as much all the weeke as will intertaine his wife and family, whe
There is a twofold neceſſity, firſt, a pinching neceſſi
As workes of neceſſity profane not the Sabbath, ſo the commandement of the ſuperior profaneth it not.Iericho ſeaven dayes;
The Iewes were profane violaters of the Sabbath,Eſay, and Ieremie, and ſo conNehemiah; but afterward they fell into another extremitie in the dayes of the Macchabes,
Macch. 2.36. They fled into a city upon the Sabbath, neither threw they ſton
that yee put us to death wrongfully. So they roſe up againſt them upon the Sabbath, and ſlew them with their wives and children, to the number of a thouſand people. but Matthias verſe 41. made this decree, If it fall out upon the Sabbath that our enemies invade us, we will defendour ſelves, that there may be a people left upon the Sabbath to keepe the Sabbath.
Philo in his ſecond booke of the life of Moſes, ſaith, Sabbatum quietem adferre, non tantum mancipijs, ſed etiam arboribus & ſtirpibus. Therefore Matt. 12. and Luc. 6. When the Diſciples pulled the eares of corne upon the Sabbath; they ſaid, that the Diſciples did that which was not lawfull upon the Sabbath. They would bury no body
Ier. 17. that they ſhould carrie no burdens upon the Sabbath, but the Phariſies extended it thus farre,Ioh. 5. They might make no journey upon the Sabbath,Origen teſtifieth of thoſe who were called Doſithaei) that they would not ſtirre out of the place where they ſat upon the Sabbath;Cyneſius reporteth of a Iew, who was at the helme of the ſhip before the Sabbath, but ſo ſoone as the ſunne ſet, hee left the helme of the ſhip and caſt himſelfe along in the ſhip, and read all that night, and the day follow
Workes of neceſſity may be done that day, but the Iewes hold,
The ſuperſtitious Iewes will ſuffer their beaſts to carry no more upon them then their haltar or bridle;Shunamitiſh woman deſired one of the aſſes to be made ready, and a ſervant to be ſent, that ſhee might goe to the man of God; her husband ſaid, Wherefore wilt thou goe to him to day, it is neither new moone nor Sabbath. 2. King. 4.22.23. It was their cuſtome to doe ſo on the
Matt. 12.13.
Men runne into extremities in religion,Peter will not have Chriſt to waſh his feete at the firſt, but then he falleth into the other extremitie, Not my feete onely but alſo my hands and my head. Ioh. 13.9. So here they were profane breakers of the Sabbath, and then they became ſuperſtitious obſervers of it: but we ſhould keepe the golden mediocritie, and turne neither to the right hand nor to the left. Deut. 5.32.
The concluſion of this is, The Sabbath was made for man, and not man for the Sabbath, and therefore in ne
Secondly, if wee ſanctifie the Lord in this life,all the people ſhouted for joy, Ezra 3.11. In hope that the temple ſhould be finiſhed: ſo if we lay the foun
It is ſaid of all the reſt of the dayes, The evening and the morning were the firſt day, the ſecond day; the third day &c. but it is not ſaid, that the evening and the morning were the ſeventh day; to put us in remembrance that our Sabbath ſhall be an eternall Sabbath, and never have an end.
Thoſe who brake the Sabbath under the law were to be put to death Exod. 21.Levit. 24. the reaſon of this was, becauſe their Sabbath was a pledge to them of all the benefits which they were to receive in Chriſt to come. So the prieſts daughter was to be burnt quick if ſhe defiled her ſelfe by committing whoredome, the reaſon was becauſe her father was a type of Chriſt to come:
Why did they put him in priſon who gathered ſticks upon the Sabbath, doubting whether he ſhould be put to death or not, ſeeing it expreſſely commands, Exod.
They knew not that this which ſeemed but a ſmall fault to them, ſhould be puniſhed with death. Second
Domine Deus, quaecunque dixi de tuo, agnoſcant & tui: ſi qua de meo, Auguſtinus lib. & tu ignoſce & tui.15.de Trin. cap. ult.
Pag. 14. lin. 7.
SVch a place of pointing we have. 2. Sam. 8.13.And Divid got him a name when hee returned from ſmiting the Syrians in the valley of ſalt, being eighteene thouſand men. There was a great diſtince betwixt the valley of ſalt and Syria, therefore the place muſt be read by the diſtinction of the point Tarcha; he got him a name when he returned from Syria. Here is the diſtiction, and he ſlew the eighteene thouſand men in the valley of ſalt, ſuch pointings as theſe would be marked.
Pag. 56. l. 23.
1. Ioh. 2.16. For all that is in the world,Evah with three temptations.theſe were the tentations of the devill to Evah, Gen. 3. Firſt, The tree was good for food, this was the luſt of the fleſh: then it was pleaſant to behold, this was the luſt of the eyes; and thirdly, ye ſhall be like gods, this is the pride of life: and ſo ye ſhall ſee theſe three in the temptations which he uſed to tempt Chriſt, Matt. 4. firſt he ſaid, Command that theſe ſtones be made bread, this was the luſt of the fleſh: ſecondly, he ſhewed him all the kingdomes of the world and the glory of them, this was the luſt of the eyes: thirdly, when hee would have Chriſt to caſt himſelfe downe from the pinacle of the Temple, and when hee ſaid, That the Lord would give his Angels charge over him, this was The pride of life.
Pag. 70. l. 6.
What are wee to thinke of the Teraphim which Micol put in Davids bed, was this an idol or not?
If Iacob purged his houſe of Teraphim,
and would not ſuffer them, but buried them under an oake tree, would David then that religious king (who purged his houſe
Pſal. 101.) have ſuffered an idoll in his houſe; it was an image made then in the ſimilitude of a man, and ſhee put the goats haire upon the head of it, that it might reſemble the haire of a man: it was ſuch an image as they carry at burials: the ſeventy tranſlate it
Pag. 75. l. 22.
4.12. And the Lord ſpake unto you out of the midst of the fire: ye heard the voice of the words, but ſaw no ſimilitude, onely ye heard a voice. And when the Lord appeared to them, he appeared in a cloud. Pſal. 18.11.
Pag. 87. l. 8.
The idols have great force to draw idolaters after them. Ier. 8.2. They loved them, they ſerved them, they walked after them, ſought after them, and worſhipped them.
They loved them in their heart. Secondly, They ſerved them, there was never a ſlave that ſerved ſo ſervilly, as they ſerved their idols. Thirdly, They walked after them, ſeekThey ſought after them from Sihor to Euphrates. Fiftly, They worſhiped them, giving all the glory that was due to God unto them.
Yee ſhall not finde in all the Scriptures, ſuch an earYe that love the Lord hate evill. Pſal. 97.10. here is the love of God, but none of the reſt. Secondly, the ſervice of God, and the people ſerved the Lord all the dayes of Ioſhua, Iud. 2.7. Thirdly, for walking after the Lord, as Noah walked with God, Gen. 6.9. Fourthly, to ſeeke him,
This is the generation of them that ſeeke him, that ſeeke thy face. Pſal. 24.6. Laſtly, to worſhip him. O come let us worſhip and bow downe, let us kneele before the Lord our maker.
This idolatrie looſeth all naturall bonds;They ſay to the ſtocke thou art my father, and to the ſtone thou haſt begotten me. Ier. 2.27. It maketh them not onely to forget their duty towards God, but all their dutie towards their parents;Mat. 15.5. So the idolater, rather or he will omit any dutie to his idoll, he will ſuffer his parents to ſterue.
Againſt the ſixt commandement;Moloch in the valley of Topheth, which the ProIeremiah called the valley of ſlaughter. Ier. 7.32. and the Seventy tranſlate it Aceldama, the field of bloud; and ſee how the Lord juſtly revenged this ſinne upon their idolatrous Kings, hee ſuffered their dead bodies to bee taken out of the graves and hung up before the ſunne. Ier. 8.2.Menaſſeh and Ammon who were the chiefe idolaters, and were buried together. 2. King. 21.18. They were buried in the garden of their owne houſe, in the garden of Vzziah; whereas the body of David who was a true worſhipper of the Lord, was ſafe and untouched. Act. 2.29. His ſepulchre is with us unto this day.
Againſt the ſeaventh commandement;Rom. 1.26.
Againſt the eight commandement;Baal. Hoſ. 2.8. Hee but lent them that corne, and that
Baal.
Ye were carried away after dumbe Idols.
The Moabites worſhiped Baal-Peor, and the Iſraelites worſhiped that, Num. 25.3.
The Ammonites worſhiped Chemoſh. Iudg. 11.24. and Moloch, 1. King. 11.33. and the Iſraelites worſhipped them.
Thirdly, the Sydonians worſhipped Aſhtaroth. 2. King. 23.14. and the Iſraelites worſhipped that. 2. King. 11.33.
The Philiſtims worſhiped Dagon, but wee read not that they worſhipped that God.
The Babylonians god was Bel or Bagnal, they worſhi
They worſhiped the Egyptians calfe.
They worſhiped Adonis. Ezek. 8. and the queene of heaven. Ier. 7.18. and Priapus, 1. King. 15.13. and the hoaſt of heaven. 2. King. 25.5. all theſe they worſhiped. Were they not then carried after dumbe Idols?
Pag. 91. l. 24. A compariſon betwixt Iſrael and Judah in their idolatrie, and which of their idolatrie was greatest.
Iudah was greater than the idolatrie of Iſrael.
Iudahs ſinne was greater than the ſinne of Iſrael, although Iſrael ſinned continually without interrupIudahs idolatrie was greater when he fell to it.
Secondly, Iudah committed idolatrie in the temple of the Lord. Ezek. 8. Iſrael did not ſo.
Thirdly, Iudah had the true Prieſts, the true ProIſrael had none of theſe.
Fourthly, all the promiſes of Chriſt to come were
Iudah and not to Iſrael, therefore Iudah did juſtifie Samaria in all her ſinnes, the one was averſatrix, and the other was praevaricatrix.
A compariſon betwixt Judah and the idolaters now.
THe Iſraelites worſhiped the golden calfe in Horeb, or in Sinai; but they bragge that they dwell in Sion, and yet worſhip idols.
Secondly, the Iewes worſhiped a calfe when Chriſt dwelt but in the buſh, cloud, and pillar; but they wor
They worſhiped God in the likeneſſe of an oxe;Iudah or Iſrael.
Abſolom in the noonetide of the day lay with his fathers concubines: ſo doe they now in the ſunne-ſhine of the goſpell, when they might have beene cured and would not.
Laſtly,6. cap. 22.
Caligula when he brought the image of Iupiter Olympus, he broke off the head of it, and ſet on his owne image upon it: So they have broken off the old ſhifts of ido
Pag. 93. l. 6. A compariſon betwixt the waters of Sihor and the waters of Euphrates.
THe ſcriptures expreſſeth idolatrie by the terme of drinking of water, ſo bodily whoredome is expreſSihor.
aquam alienam haurit.
Firſt, let us obſerue what reſemblance is betwixt Nilus and idolatrie; no man can tell directly whence Nilus proceedeth, it hath ſo many ſprings: ſo no man can tell directly the beginning of idolatrie, it hath ſo many ſprings.
Secondly, the water of Nilus is blacke and troubled, therefore it is called Sihor blacknes: ſo is idolatrie trou
Thirdly, Nilus is unwholeſome water for drinke, ſo is idolatrie.
Fourthly, Nilus parteth it ſelfe in ſeaven branches: ſo did the idolatrie of Egypt part it ſelfe in many bran
Then for Euphrates. Ioſh. 24.2. Your fathers dwelt on the other ſide of the floud in old time, even Terah the father of Abraham, and the father of Nachor; and they ſerved other Gods. So when they were carried to Babylon, when they ſate by the river Euphrates, then they did ſollicite them to worſhip their idols. Pſal. 137.
Iudah, becauſe he partiIudah ſtood betwixt Euphrates and Nilus, he ſhould have participated with neither of them; but becauſe hee did, hee was both plagued with the king of the North, and the king of the South.
Babylon ſtood upon Euphrates, and Ieremiah comSeraiah to bind a ſtone to the booke and caſt it in the midſt of Euphrates; And thou ſhalt ſay, thus ſhall Babylon ſinke and ſhall not riſe from the evill that I will bring upon her. Ier. 51.63. As the Egyptians ſunke in the red ſea like a ſtone. Exod. 15. and Babylon ſunke as the ſtone did ſinke in Euphrates: So ſhall ſpirituall Babylon bee throwne into the ſea like a great milſtone, and ſhall bee found no more at all. Revelat. 18.21.
Pag. 119. l. 2.
I am a jealous God. See how farre the Lord ſubmitteth
Pſal. 50.1. If I were hungry I will not tell thee. So to take our paſſions as our anger, greife, ſadneſſe, furie, wrath, jealouſie, and that which ſeemeth to come nearer to our ſinfull paſſions, as to be froward. Pſ. 18.26. With the froward thou wilt ſhew thy ſelfe froward. Whatſoever is ſpoken of God, it is good in it ſelfe, although it exceed and become ſinfull in us.
Pag. 150. l. 35. Of Jeremiah and Job curſing the day of their birth.
THeſe who hold that Ieremiah ſinned not in thoſe imprecations and curſes alledge firſt,Ieremia ſinIeremiah before hee began to curſe, he praiſed God. Ier. 20.12. Sing unto the Lord, praiſe ye the Lord; for he hath delivered the ſoule of the poore from the hand of evill doers. and then hee addeth, Curſed bee the day wherein I was borne: this cannot bee a ſinfull curſing, Doth the fountaine ſend forth at the ſame place ſweet water and bitter water. Iam. 3.11. Can out of the mouth proceed both bleſſing and curſing?
Secondly, when hee uſeth theſe curſes, God giveth him a comfortable anſwer; as Cap. 15.10. Woe is me my mother that thou haſt borne me a man of ſtrife, and a man of contention to the whole earth. The Lord anſwereth him. Verſ. 11. Verily it ſhall be well with thy remnant: verily I will cauſe the enemie to entreat thee well in the time of evill, and in the time of affliction. God ſaith, It ſhall bee well with thy remnant, that is, the reſt of thy dayes.
And they that juſtifie Iob ſay,Iob ſinfor ſeaven dayes Iob did hold his peace, and then hee opened his mouth and ſpake; Cap. 3.1. which phraſe the ſcripture uſeth, when men ſpeake deliberately and adviſedly. As Act. 10.34. Then Peter opened his mouth and ſaid.
open the mouth and ſpeake, in the ſcriptures is to ſpeake deliberately and with advicement.Iob or Ieremiah curſe their mother who bare them? then that woe ſhould have beEſay ſpeaketh of. Cap. 45.10. Woe be to him that ſaith to his father, what begetteſt thou? or to the woman, what haſt thou brought forth?
Thirdly, would Ieremiah uſe a ſinfull curſe againſt the day of his nativitie, who was ſanctified from his moIer. 1.5.
Fourthly, how could hee curſe that day which was paſt?
And where it is objected that wee ſhould rejoyce in tribulation,Ieremiah fretted in tribulation. They anſwere that ſimplie, tribulations and afflictions are not good in themſelves, but they are the wages of ſinne; but it is onely the Lord that ſanctifieth them, and turnes them to the good of his children.
And they ſay, that he curſed not the day it ſelfe, but the miſeries that followed that day, as David curſed not the mountaines of Gilboa directly; but the blood ſhed there, which made the mountaines barren; and ſo it was not the man who brought the newes, whom he curſed, but the miſeries themſelves, which befell him after that time; and in effect they ſay it was but ſuch a complaint as Pauls was: O wretched man that I am, who ſhall deliver me from this bodie of death? Rom. 7.24. and he ſaid, better is the day of death, then the day of ones birth. Ecleſ. 7.1. Pereat dies mortalitatis, ut erumpat dies aeternitatis.
The fathers generally ſtand to juſtifie him in this, that it was not a ſinfull curſing, as Hierome, Theodoret, Clemens Alexandrinus, Gregorius Niſſenus, Cyrillus, Alexandrinus, Origen, Gregorius Magnus.
Ieremie and Iob not alElias was a man ſubject to the ſame paſſions as wee are. Iam. 5.17. and ſo were Ieremiah and Iob; therefore it may ſeeme that they ſpake not here without ſinne, al
Pag. 191. l. 20.
He will not hold him guiltleſſe, that is, hee will puniſh him.
We pray dayly that God would pardon us the guilt of our ſinnes, and there is no guilt that we are more lia
Now that wee may bee freed of this guilt,
When he transferreth it upon another, the ſinne remateriale in peccato,
formale, as the land-marke caſt out of the land, it ceaſeth to be a land-marke any more, but it ceaſeth not to be a ſtone: and ſome ſay the guilt is taken from the perſon, although not from the ſinne it ſelfe.
How can the ſinne be transferred upon an innocent perſon to make him undergoe the puniſhment, who is not guilty?
The innocent perſon becauſe he giveth his word for the guilty, and willingly undergoeth the puniſhment for him. Pſal. 119.122. Sponde pro ſervo tuo, be ſurety for thy ſervant. So Heb. 7.22.Ieſus made a ſurety of a better Teſtament, therefore he is puniſhed for us.
And that we may take up this the better, marke how a Iudge proceedeth either according to the rigour of the law, or the mitigation of the law, or contrary to the law, or above the law. According to the rigour of the law, when he imputeth the guilt to all; contrary to the law, if hee ſhould impute the guilt to none;
David according to the law executed Ioab, contrary to the law killed Vrijah, according to the mittigation of the law confined Shemi, whereas he might have cauſed him to be executed; and Salomon out of his clemency he ſpared Adonijah.
Pag. 5. 35. for Lamans, r. Lamehs. p. 10. 3. for Sarai, r. Sinai. p. 14. 15. for Iohn r. Ioſh. p. 22. 8. for God, r. goddeſſe. p. 23. 35. r. they are bleſſed who have God to. p. 30. 27. for panai r. pene. p. 54. 9. for Tornes r. Tyrus. p. 76. 35. r. is not terminus. p. 100. 24. dele onely. p. 118. 9. r. ſpoken of God. p. 130. 23. dele if any of the parents &c. p. 157. 28. for amongſt. r. after. p. 166. in the margent dele, by his idoll. p. 166. 8. for ſinne of another. r. ſinner. 170. 11. calleth himſelfe into witneſſe who is ap. 172. 15. dele no. 178. 20. r. he may vow other things without the conſent of the wife becauſe he is her head. p. 181. in the margent for tua. r. mea. pag. 185. 30. r. every man is a living creature. 154. in the margent for r.
r.
AN EXPOSITION OF THE SECOND TABLE OF THE MORALL LAW.
Set downe by way of EXERCITATIONS.
Wherein is contained an explana
Together with an explication of theſe Scrip
All which are cleared out of the originall languages, the cuſtomes of the Iewes, and the diſtinctions of the Schoolemen.
〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉 Deum ipſum reverere, & praecepta ejus obſerva, quia hoceſt totum hominis.
By Iohn Weemſe, of Lathocker in Scotland, Preacher of Chriſts Goſpell.
LONDON, Printed by T.C. for Iohn Bellamie, and are to be ſold at his ſhop at the ſigne of the three Golden Lyons in Cornehill, neere the Royall Exchange. 1632.
Proverbes he calleth himſelfe Salomon the ſonne of David, King of Jſrael; In Eccleſiaſtes, he calleth himſelfe the Preacher, ſonne of David, King of Ieruſalem; And in the Canticles, he calleth himſelfe Salomon onely. In the firſt booke he giveth directions to
Jeruſalem below here, he ſpeaketh not to all here as King of Jſrael; In his third booke, he ſpeaketh onely to the Church above. So the Lord when hee giveth his Lawes, he giveth ſome Lawes to all, as King of the Nations, and ſome Lawes he giveth to the Jewes, his peculiar people, and the GoſAdam before the fall, and this Law was repeated againe to Noah in ſeven Preceps, as not to commit Idolatry, Fornication, to abſtaine from things ſtrangAct. 15.20. Levit. 17.10.Sinai, to all Nations, but he added to it his judiciall, and ceremoniall Lawes, as peculiar to his people the Jewes, and in this reſpect it is called their Law,Jewes; therefore when Jonah came and preached to the Ninevites, he ſpake nothing to them of the ceremonies of the Law; ſo when Daniel ſpake to Nebuchadnezzar, he ſpake nothing of the ceremoniall Law. So when Eliſha ſpake to Naaman the Syrian, he ſpake not a word of this Law to him. So when the Prophets ſpake to Tyrus, Sydon, and to the Nations round about, they ſpake nothing of thoſe ceremoJewes, they are forbidden to eate things ſtrangled, or a beaſt that dyed of it ſelfe, but yet the Gentiles might eate of ſuch.Deut. 24.2Jewes uſed circumciſion, as Herodotus Strabo, and Epiphanius teſtifie, for circumciſion was given to Abraham and his poſterity, not onely to Abrahams poſterity who lived within the Church, but to thoſe alſo who came of Jſmael, Eſau, Keturah, &c. and howſoever
Abrahams poſteritie; but the reſt of the cereHoſ. 11.6.Habak. 1.15.Eph. 4.18.Marc. 5.26.Perſians that made their Lawes which could not be changed, incroached too farre upon the LORD and his priviHebrewes Proverbe is true of them, niſi ipſi elevaſſent lapidem non inventa fuiſſet ſub eo haec Margarita, but yet there is ſomething left to be cleared, and as there was oyle enough ſo long as there were Veſſels in the Widdowes houſe; So there ſhall be matter enough for all thoſe who are to intreate of this Subject: and my invrticam inter myrtos, but as myrta inter myrtos, for both come from him, who is the Authour of Truth.
It may pleaſe your Lordſhip to accept of theſe my Travels, as a ſignification of the honourable reſpect I carry to your Lordſhip, whoſe vertue and learning hath brought you to this eminent place. Laertius writeth of one Crates, that beſtowed his gifts very fooMnas, to his Phyſitian a Drachme, to his Philoſopher three halfe pennies, to his Counfumum, ſmoake; fooliſh men value the baſeſt things at the higheſt rate, and the high
Mat. The ſecond is like unto the firſt, Thou ſhalt love thy neighbour as thy ſelfe.22.39.
calolim gadolim,
univerſalia magna, and the two poles upon which the Commandements are turned; and at laſt hee reduced them to one, Rom. 13.10.
The firſt and the ſecond table are ſaid to be one, they are not one ſimplicitate indiviſibili,
unitate ſubordinationis, as the husband and the wife are one.
feare of God, a duty of the firſt table, is added many times with the duBy the feare of the Lord men depart from evill, Prov. 16.6. And Nehemiah blaming cruelty in the Iewes towards their brethren, ſaid, Ought ye not to walke in the feare of our God. Neh. 5.9.
Cor. 10.31. Whether therefore yee eate or drinke, or whatſoever ye doe, doe all to the glory of God. Therefore the Divines ſay, that the Commandements of the ſecond table muſt be practiQui amatur infra, amatur ſupra; and ſo hee that loveth his neighbour below will love God above.
becauſe he that breaketh one breaketh all. Iam. 2.10. For there is ſuch an harmony amongſt the Commandements, that one is not broken without the breach of another; for Hee who ſaith, do not commit adultery, ſaid alſo do not kill. Iam. 2.11. And by the tranſgreſſion of any of theſe Commanaverſio à Deo, quod eſt formale in omni peccato; it is the turning from God, which is the formall part of all ſinne; and every ſinne faileth againſt charity which is the ſumme of the law; therefore hee who breaketh one, breaketh all.
Then it may be ſaid that all ſinnes are equall, as the Stoicks held.
This followeth not,
Although he that breaketh one breaketh all, yet there is a nearer breach betwixt ſome commandements then betwixt others. Gregory illuſtrateth the matter by a fit compariſon; as thoſe who tune the ſtrings of an inſtruProv. 30. Give me not poverty, leſt I ſteale and take the name of God in vaine; there is a greater affinity beGive mee not too much leſt I be full and deny thee, and ſay, who is the Lord? Satiety of plenty, and worldly meanes, and contempt of God, goe uſually together, the breach of the eighth and the firſt ComDeut 13.20. So
Iſraelites, committing fornication with the daughters of Moab, they fell to worſhip Idols alſo. Num. 25.1. So fornicaEſau was a fornicator and profane perſon, Heb. 12.16. and there are ſome ſins which are not to be referred as a breach of any one Commande
Seing hee who breaketh one breaketh all, then let us remember that ſaying of David, Pſalm. 119.6. I ſhall not be aſhamed when I have reſpect to all thy Commandements. So verſ. 128. Therefore I eſteeme all thy precepts concerning all things to be right, that is, hee approveth all the Commandements of the Lord in all things:Col to ſignifie that nothing is to be omitted. Et praecipuum omnium primitiarum ex omnibus, & omnis oblationis omnium ex omnibus oblationibus veſtris Sacerdotum eſt.
Col when they will have all things obſerved, as Ezek. 44.30. Vereſhith col biccure col vecol terumath col miccol terumothechem lecohanim ijhjeh, that is, And the firſt of all the firſt fruits of all things, and every oblation of all of every ſort ſhall be the Prieſts. And the Iewes ſay, Merces praecepti eſt praeceptum, vel praeceptum trahit praeceptum, that is, hee that ſtudieth to keepe one of the CommandeMerces peccati peccatum eſt, & delictum trahit delictum.
Our obedience ſhould be copulative, therefore the Commandements are ſet downe with a copulative conjunction, Thou ſhalt not commit adultery, and thou
The ſecond is like unto the firſt,I will have mercy and not ſacrifice, Matt. 9.13. God doth not preferre here the duties of the ſecond table to the morall worſhip of the firſt table ſimply,Ahimelech the Prieſt gave David the ſhew bread, and the ſword of Goliah in his neceſſity, becauſe hee judged it better to arme the Magiſtrate in his neceſſity then to ob
Seeing the Lord will have mercy and not ſacrifice, what was the reaſon that Eleazer choſe rather to dye, then eate ſwines fleſh, 2. Maccab. 6.19.
If he had eaten ſwines fleſh at that time,
Eleazer refuſed to eate ſwines fleſh.
Whether is it a greater ſinne to be perjured, or to kill a man; the one is a breach of the firſt, and the other of the ſecond table.
To ſweare the truth is not ſo good an act as to ſave a mans life; therefore it might ſeeme that perjury is not ſo great a ſinne as murther is.
To ſweare the truth for the glory of God, is an act of religion; but to ſave a mans life, is but an act of charitie: ſo making an equall compariſon, the breach of the Commandements in the firſt table ſhall bee found alwayes greater then the breach of the ſecond.
Thou ſhalt love thy neighbour as thy ſelfe. Chriſt ſhewLuc. 10. Hee is the beſt neighbour who loveth beſt: ſome contract this word neighbour very neare, for vicinus, or their doore neighproximus mihi ratione loci, & proximus meus ratione affectionis; others take neighbour only for their friends, and wellwillers, and hence the Phariſees gathered, that they might hate their enemies: but the Apoſtle Rom. 13.3. extendeth it to all men calling our neighbour be our fleſh, Eſay 41. or our blood, Act. 17. When Moſes ſaw two Iſraelites ſtrive together,Evod. 2.13. So Let every man borrow of his neighbour, Exod. 11.2. The Egyptians were neither neighbours nor friends to the Iſraelites in their judgement.
Thy neighbour, ſometimes it ſignifieth a ſpeciall friend, as Deut. 13.6. Thy neighbour which is as thine owne ſoule. So Iob. 2.11. but ſometimes it is taken for an adverſary: as Prov. Hee that is firſt in his owne cauſe ſeemeth juſt, but his neighbour commeth and ſearcheth him. Prov. 18.17.
A man is bound to love his enemy,Natura primo quaerit conſervationem ſpeciei ſua, as if a dogge bee hounded at a heard of ſwine,
There are two ſorts of love,
This naturall love againe is twofold, the firſt is amor concupiſcentiae and the ſecond is amor amicita, ſenſuall love, and love of friendſhip:
amor concupiſcentiae is this, when wee love our neighbour for our owne profit and commodity onely, as Laban loved Iacob, onely for his owne commoditie; the ſecond is the love of friendſhip when wee love our neighbour chiefly for his owne good.
As thy ſelfe, the meaſure of this love is, to love our neighbour as our ſelfe:idem eſt amans & amatum, and hee loveth himſelfe moſt; therefore a man is bound chiefly to love himſelfe, quiſque ſibi proximus eſt, & in amore ſimilitudo eminenter includitur, every man is neareſt to himſelfe, and in love the ſimilitude is in
A man muſt know firſt to love himſelfe; diligere ſe ut ſe, that is not good love: ſecondly,diligere ſe ut principalem finem, that is not right love: thirdly, diligere ſe in ordine ad Deum, that is to love himſelfe truly.
& nunquam minus eſt ſolus quam cum ſolus: the wicked man againe cannot love himſelf, becauſe he ſtudieth not for the right gifts of the minde to beautifie the ſoule;Prov. 14.13. Even in laughter the heart is ſorrowfull, and the end of that mirth is heavineſſe. Therefore he deſireth not to be alone, but ſeeketh for the company of volupSeneca ſaid well, Omnis ſtultitia laborat fastidio ſui, all ſort of fooliſh
The rule to love others, muſt be to love our ſelves: The Schoolemen make three ſorts of meaſures, the firſt is menſura excellentiae:
menſura reduplicationis: and the third is menſura aequalitatis.
Menſura equalitatis, the meaſure of equality is that
Secondly, there is menſura reduplicationis,
Thirdly,menſura excellentiae the meaſure of excellency is that which excelleth all other meaſures in excelmenſura excellentiae, for that belongeth onely to God,menſura reduplicationis, but he is properly menſura aequalitatis. Thoſe who falſifie their meaſures are abominable before the Lord, when they have a ſhort meaſure and a long: the PhariRom. 13.3.
Whether is a man bound more to wiſh riches to himſelfe, or to his neighbour?
If thou be rich, and thy neighbour poore, then thou art more bound to wiſh riches to thy friend then to thy ſelfe.Quest.
What if thou and thy neighbour bee of equall eſtate and condition, what art thou to doe then?
If it be bonum honeſtum,
then thou art bound rather to wiſh it to thy ſelfe than to thy neighbour; but if it bee profit or pleaſure, then thou art more bound to wiſh it
Abraham and the king of Sodom. Gen. 14. When Abraham left the goods to the king of Sodome, and wiſhAbraham that hee was ſeeking any thing for his owne profit; this tended to his credit.
But what if no honeſtie redound to thee by that action?
Then thou art ſimply to chooſe that which is profita
But how much more unto thee, both in the fleſh and in the Lord. Philem. 16. and the nearer that they draw to thoſe two fountaines,Bethſhebe Salomons mother had foure ſonnes. 1. Chron. 3. yet ſhee loved Salomon more then all the reſt,Salomon is ſaid to be his mothers onely ſonne.Prov. 4.3.
Example 2. Chriſt had moe couſen-germans then Iohn; as Ioſeph, Iames, yet Iohn was his beſt beloved Diſciple; becauſe he had moe eminent graces than the reſt. Where there is an equality in the fleſh, where thou ſeRom. 15.11. Salute Herodian my kinſman: There were many as neere in grace to Paul as Herodian was, yet becauſe Herodian was his kinſman, this moved him to love him.
Whether did Chriſt love them beſt who were nea
As man, he loved them beſt who were neareſt to him in the fleſh, and in the Lord; but as mediator,Who are my brethren and my kinſmen? Thoſe who doe the will of my father which is in heaven, the ſame is my brother, and ſiſter, and mother. Mat. 12.50. he reſpected onely thoſe who drew neareſt to him in the Lord. When Iudas place was void, two ſtood for it, Matthias and Ioſeph. Act. 1.23. Ioſeph was our Lords kinſman, and was ſurnamed the juſt;
Matthias, and not upon Ioſeph Chriſts kinſman.Matthias, to teach us, that Chriſt in his ſpirituall kingdome hath not this reſpect to fleſh and bloud; hence we may ſee the follie of thoſe who thinke that Chriſt is commanded by his mother now: but theſe obligations ceaſe in the life to come.
Wee are bound by degrees to love our neighbours,Cor. 12.14. For children ought not to lay up for the parents, but the parents for the children: and we ſay, that one father will provide better for nine children, than nine children will provide for one father.
What if a mans father and his ſonne be caſt in priſon for debt, which of the debts is he bound to pay firſt?
He is bound no doubt to pay the old debt firſt, to ſa
Should he deale with our ſiſter as with an harlot. Gen. 34.31. Siſters are to love their ſiſters more then their brethren, becauſe of the near ſimilitude: therefore Exod. 26.17. when the curtaines are joyned together, for their ſimilitude they are ſaid to be ioyned quaelibet ad ſororem ſuam, every one to her ſiſter.
frater is called fere alter, almoſt another, and one eye is not ſo like another, as on brother ſhould be like another: God hath made many things two in the body, as two eares, two feet, two hands: one eye picketh not out aA friend loveth at all times, and a brother is borne for adverſity. Prov. 17.17. Wherefore he that caſteth away his brother and maketh choice of another, is like unto him who cutting away his naturall legge taketh to him a legge of wood; the firſt ſtile which the primitive Church tooke, they were called brethren. Heb. 13.1. 1. Cor. 7.12. and Chriſt calleth himſelfe the brother of his ſpouſe.
Cant. 8.1. but the greateſt love amongſt breProv. 18.19. A brother offended is harder to winne then a ſtrong citie, and their contentions are like the barres of a caſtle. The firſt blood that ever watered the ground was the bloud of Abel, ſhed by his brother Cain. Gen. 4. There is a curſe pronounced againſt Edom: Amos. 1.11. Becauſe hee did purſue his bretheren with the ſword, and caſt off all pittie: in the Hebrew it is,becauſe he did corrupt his compaſſions. The Prophet Obadiah deſcribeth unnaturall friends: Verſ. 7. Firſt, thoſe that were viri foederis, that ſeemed to be in league with Edom, ſhould deceive him; viri pacis,
viri panis, that is, thoſe who eate familiarly with him, yet they ſhall thruſt the Edomites out of their land; if it was unnaturall for thoſe who were but viri foederis, pacis & panis, how much more for thoſe who are viri faderis, panis, pacis, ſanguinis & uteri, men that are in co
In the familie againe, wee are to love thoſe who are borne at home more then thoſe who are borne abroad. Levit. 18.9. thoſe are ſaid to bee borne at home, who are begotten of one father,familia matris non vocatur familia.
from
uterini.
But thoſe who are fathers children and mothers chilGen. 45.22. Fathers children and mothers children are to love others moſt; Ioſeph gaue to all of his brethren each man changes of raiment, but to Benjamin he gaue five changes of raiment: why did hee give five changes of raiment to Benjamin? becauſe he was his brother both by father and mother, and the holy ghoſt exaggerateth the wrong done to ſuch a brother. Pſal. 50.20. Thou ſitteſt and ſpeakeſt againſt thy brother, thou ſlandereſt thine owne mothers ſon.
Laſtly,better then ten ſonnes, and ſo ſhould the wife love the husband. 1. Sam. 1.9.
As thy ſelfe. Some hold that this is not the meaſure
If this ſhould bee the rule, to love our neighbour as our ſelfe under the goſpell, then ſome ſhould have done workes of ſupererogation, as Paul who loved the Iewes better then himſelfe.
He did nothing here but that which the law required of him, therefore he could not ſupererogate, for neither the law nor the goſpell requireth of any man to love a
But wee ought to lay downe our lives for the brethren. 1. Ioh. 3.16. And the good ſheepherd giveth his life for his ſheep. Iohn 10.
That is but his temporarie life, but not his ſpirituall life.
But it may be ſaid, that wee ſhould love one another as Chriſt loved us. Ioh. 13.34.
As is not a note of equaa new commandement I give you, that yee may love one another. Ioh. 13.33. It is called a new commandement, benew is put here for more excellent,
Mat. 9.17. new wine: So Revelat. 5.9. A new ſong, that is, excellent wine, an excellent ſong.
The concluſion of this is,affectu nor effectu, to love all our neighbours alike.
Epheſ. Wives ſubmit your ſelves unto your hus5.22.bands as unto the Lord.
THere are ſundry combinations in the which the inPet. 3.7. becauſe this is the gentleſt ſort of commandement, therefore hee is bound to honour her, as ſhee is bound to honour him.
The ſecond combination is betwixt the children and the parents, and the third combination in the familie is betwixt the maſter and the ſervant; and becauſe every thing is beſt ſeene in the ſmalleſt partitions, therefore we will unfold this in the familie firſt.
The duties of the wife to the husband, are ſubjection,
Firſt,The woman was made for the man, and not man for the woman. 1. Cor. 11.8. and as the Sabbath
was made for the man, and not the man for the Sabbath. Mark. 2.23. therefore he is Lord of the Sabbath. So the woman was made for the man: therefore hee is Lord over the woman.
they two ſhall be one fleſh; it is Obloquutae ſunt Miriam & Aaron, Miriam and Aaron ſpake againſt Moſes. Num. 12.1.
Secondly, as the order of creation proveth this, ſo doth the fall prove it: The woman was firſt in the tranſgreſſion and not the man. 1. Tim. 2.14. The woman was laſt in good,
Thirdly, the Apoſtles order proveth this ſubjection. 1. Cor. 7.1. God is Chriſts head, Chriſt is the mans head, and the man is the womans head; if yee will re
power upon her head, 1. Cor. 10.10. The woman ought to have power over her head, that is, a vaile, which was a ſigne of her ſubjection and of her husbands power over her. Num. 2. When the husband was jealous of his wife, ſhe ſtood bareheaded all the time before the Prieſt, as not being under her husbands ſubjection untill ſhe was cleared of that ſuſpition.
Gen. 20.16. And unto Sara hee ſaid, Behold I have given thy brother a thouſand pieces of ſilver: behold hee is to thee a covering of the eyes unto all that are with thee, and with all other; that is,Attenuari.
Matt. 5.31. is called in the Syriack Libellus diminutionis, and ſhee was diminuto capite, when ſhe wanted her huſ
Laſtly,
Ʋir.
Faemina.
Adam was called Iſh, and Eva was called Iſſha, and Salomons ſpouſe is called Shulamite, Cant. 6.13. and the Romans ſaid Quando ego ero Catus tu eris Caia, Eſay. 4.1. Onely let us be called after thy name.
This ſubiection of the wife to the husband, differeth farre from ſervile ſubiection,Gen. 3. Et ad maritum tuum erit appetitus tuus; the ſeventy tranſlate it converſio tua, thy turning ſhall be to him: the ſame phraſe is uſed to exAppetitus illius erga te, and thou ſhalt rule over him, Gen. 4. He ſhall be ſubiect unto thee, becauſe thou art his elder brother: ſo the woman ſhould be ſubiect to the man, becauſe ſhe was created after him, and for him, and ſhe is the weaker veſſell. When the husbands deCan. 7.10. I am my beloveds, and his deſire is towards me, that is, he loveth me moſt intirely; but the womans deſire towards the man, implyeth both love and ſub
The law is not made for a righteous man, 1. Tim. 1.9. After the fall yee ſhall ſee that man and woman carried the puniſhment of their ſinne: In naturall things, the woman bringeth forth her children with paine, and the man eateth his bread in the ſweat of his browes.Rom. 7.23. I finde another law in my members rebelling againſt the law of my minde.
The ſecond duty of the wife to the husband is obeAll the wives ſhall give honour to their husbands, Eſth. 1.20. Hannaſhim ijttenu jekar, the verbe here is put in the maſculine gender,Ruth. 1.8. So 1. Sam. 25.27. Prov. 31.13. Eſay 34.14. Eccleſ. 12.4. theſe the Greekes call Eſth. 1.22. Asſhuerus made a law, That every man ſhould beare rule in his owne houſe, and that it ſhould be publiſhed in the language of every people, in the originall it is, Loquetur lingua populi ſui,
Perſians did.
Whether did Vaſhti refuſe lawfully or not to come to the king at the feaſt?
Some anſwer that ſhe juſtly refuſed, for the Perſians had a law, that their wives ſhould not be ſeene by any others but by their husbands; and Macrobius ſaith,7. SaturVaſti did juſtCambyſes asked of his counſellers, whether there was any ſuch law amongſt the Perſians that the king might marry his owne ſiſter? they anſwered, not: but there was another law, that the kings of Perſia might do what they would: this law is altogeMedes and Perſians could not be revoked, was not juſt; for all poſiVaſti ſhould have given obedience to the king.
The third thing which the wife oweth to the husBagnal is called both lord and husSara honoured Abraham and called him Lord. 1. Pet. 3.6. So the wiſe calleth her husband Isſhi, my man, Hoſea. 2. as the name of greateſt familiarity and love, But the harlot ſaith, Prov. 7.19. [iſh,] the man is gone abroad, and not [isſhi,] my man: and the Lord after he diſbagnal, yet he would be called iſh, Hoſ. 2.16. Contrary to this is, when wives count baſeIob. 19.17. My breath is ſtrange to my wife.
Husbands give honour to your wives as to the weaker veſſels. 1.Pet.3.7.
THe husbands duty is expreſſed in the creation thus,They two ſhall be one fleſh: the man and the wounum principium generationis, therefore the man ſhould love his wife and not hate her, becauſe ſhee is his owne fleſh.
unum naturale, as the ſoule and the body make one man naturally: unum artificiale, as ſtones and timber make the houſe: Vnum myſticè, as Chriſt and his Church; and this union in marriage is partly morall, and partly naturall.
Secondly, the husbands duty to the wife is expreſſed in the creation, thus; He ſhall leave father and mother, and ſhall cleave unto his wife, Gen. 2.24. When the woman went out of her fathers houſe to her husbands, ſhe was ſaid Acſaph when ſhe went from her father Caleb. Ioſh. 15.18. this was called Othniel her huſIſaac brought Rebeccha into his mother Sarahs tent, Gen. 24.67. to ſignifie that he would have her in place of a mother, and that he would leave father and mother for her.
The ſecond part of the husbands duty is to cleave
Matt. 19.5. Ier. 13.11. As the girdle cleaveth to the loins of a man, ſo have I cauſed to cleave to me the whole houſe of Iſrael, and the whole houſe of Iuda, ſaith the Lord; Now hee ſaith, hee made her to cleave to him as a girdle to his loines, but the ſeventy tranſlate it, Hee glued her to his loines, and why was ſhee glued to his loines?My reines doe teach mee in the night ſeaſon, Pſalm. 16.7. Therefore he carryed his Church girded about his loines: hee that would honour his wife ſhould be glued to her in affection: a thing that is glued, will breake ſooner in any part then where it is glued.
The man when hee is married,Ruth. 3.9. Spread thy skirt over thine handmaid. And the holy Ghoſt alluding to this, in more comelineſſe and decencie is ſaid to overMary, Luc. 1.35.The power of the higheſt ſhall overſhadow thee.
Moſes more particularly ſetteth downe thoſe things which the husband owes to his wife, Exod. 21.10.Debitum tempus, and the fifth thing which he oweth to her, is honour.
The firſt thing that he oweth to his wife is meat, She eat of his morſels, and dranke of his cup, 2. Sam. 12.3. Exod. 21:10. If hee take another hee ſhall not diminiſh her food; in the originall it is Sheerah, fleſh; for the Hebrewes put fleſh for all things neceſſary for the maintenance of our life, as well as they doe bread, Pſalm. 78.10.caro eius. Fleſh put for all neceſCan hee prepare fleſh for his people in the wilderneſſe? Targum paraalimentum ejus; and the ſeventy tranſlate it
indumentum, keſuth, the vertuous woman cloatheth her busband that hee may be knowne in the gates of the city: and the Hebrewes ſay, that the good woman cloatheth her ſervants, and the good huſ
(Tabhoth eleah) the ſeventy tranſlate it viri cohabitantes; the Polygamiſts could not performe this duty to their wives to dwell with them. The kings of Perſia had many wives, and when the king made choiſe of them, before they came unto him, they ſtayed in a chamber called
The fourth thing which the husband owes to his wife is debitum tempus [gnonathah] which comes from gnanah,
reſpondere, the ſeventy tranſlate it vel conſuetudinem, and the Apoſtle calleth it due benevolence. 1. Cor. 7.3.
The fift thing which the husband oweth to his wife is Cabhod,
honor, when they were married hee ſaid, Eſto mihi in uxorem ſecundum legem Moſis & Iſrael, & ego ſecundum verbum Dei, colam te, honorabo te, alam te, & regam te,
juxta morem eorum qui colunt, honorant, alunt, & regunt uxores ſuos fideliter.
The husband is the wives head; the head excelleth the reſt of the members: 1. Eminentia, it is more emiPerfectione, in perfection; 3. Influentia, it giveth influence; 4. Conformitate cum caeteris membris, in confor
Firſt it excelleth the reſt of the body eminentia, alMaſhal, gently to com
Secondly,Lebanon, and women but like the thiſtle of Lebanon 2. King: 14.9.
Thirdly, the head giveth influence to the body,Ioſeph, the Moone and the ſtarres fell downe before him, the Sunne was his father, the Moone his mother, and the ſtarres his brethren: and as the Sunne giveth light to the Moone and Starres, ſo ſhould the husband to the wife.
The laſt thing is conformity betwixt the head and the reſt of the members;She ſlept in his boſome, 2. Sam. 12.3. Thoſe things which are moſt deare unto us, wee keepe them in our boſome. Eſay 40.11. and Iohn leaned in Chriſts boſome, and the reaſon is ſubjoyned, becauſe
Iohn 13.23. Mothers keepe their young ones in their boſomes, and if it were poſſible they would take them into their very bowels againe, Portatur in ſinu infans, recumbit in ſinu dilectus, & cubat in ſinu uxor.
Exod. Honour thy father and thy mother. Levit.20.19.3.Ye ſhall feare every man his mother and his father.
CReated goodneſſe hath ſome ſimilitude with that eternall goodneſſe which is in God; Gods attricirca eſſe naturale, who are the inſtruments of our being, and beget us: and then circa eſſe ſpirituale, as paſtours who beget us in Ieſus Chriſt, and make us reſemble the Lord. 1. Cor. 4.15. And thirdly, quoad eſſe temporale, the ſimilitude of Gods goodneſſe appea
Levit. 19.3. to teach us that wee ſhould hoMoſes ſaith, He who curſeth his father and his mother, let him die the death. Levit. 20.9. but Marc. 7.10. He who curſeth his father or his mother: and Prov. 15.20.A fooliſh man deſpiſeth his mother. Exod. 21.17. He who curſeth his father or his mother: but Deut. 27.16. He who ſetteth light by his parents: Calal and Calah. Calal eſt maledicere, and Calah eſt vilipendere, oppoſite to Cabhad honorare. Prov. 30.28. What is that, to ſet light by them? who thinke little thing of them, and give not all due reſpects unto them, and helpe them not in their neceſſity; then they are ſaid to ſet light by their parents: what is this feare (ſay the Hebrewes) which is required of children toProv. 30.28. Her children riſe up and call her bleſſed. Nec deſtruunt verba eorum, that is, they carpe not at their words: and they ſay farther, that children are not to call their parents neither living nor dead by their proper names, but to call their father ſir. Example, Mat. 21.30. I goe ſir, and to call them mother. As 1. King. 2.20. And Salomon ſaid, aske on my mother, and to entertaine this due reverence and reſpect in their hearts,Gen. 9. And laſtly they might not teſtifie againſt their parents in judgement, although they were guilty, except onely in matters of idolatrie and treaſon. ExDeut. 33.9. Of Levi, who ſaid unto his father and to his mother, I have not ſeene him, neither did he acknowledge his brethren, nor know his owne children; for they have obſerved thy word and kept thy covenant. They pre
The children called their father Abbi, and their moImmi;
My father and my mother. Eſay. 8.4. SerAbba, nor their miſtris Immi, but when their maAbh, & the Apoſtle alludeth to this forme.Rom. 8.15. Ye have not received the ſpirit of bondage againe to feare, but yee have received the ſpirit of adoption, whereby we cry Abba father. And the Apoſtle of purpoſe keepeth the Syriack word Abba, and tranſlateth it not, that he may ſhew the allu
The ſecond thing which children owe to their paRechabites are a notable example of obedience to their father Ionadab,
Rhechabites, an exIer. 35.6. this was but a humane precept, as ye may ſee by the oppoſition made betwixt it and Gods commandeIonadab lived in the dayes of Iehu, and his ſonnes in the dayes of Iehoiachim, and yet they thought they were bound to obey their fathers commandement, which oIer. 35.18. and he taketh an example from them to convict the Iewes who would not obey the Lord.Belial, without a yoke; theſe the poets call intacta cervice, that is, that have not felt the yoke,folij obedientiae. 1. Pet. 1.14.
The ſpeciall part of Childrens obedience towards their parents, is to be directed by them in their mariage. So Sampſon ſought the conſent of his parents to his marIudg. 14.2.
Whether is the conſent of parents neceſſary for chil
There is a two fold neceſſity, a naturall neceſſity, and a morall neceſſity, a naturall neceſſity is that without the which the mariage cannot conſiſt, as the conſent of the parents to thoſe who are to bee married;Neceſiitas
Whether the conſent of the parents be neceſſary in the marriage of their children.Naturalis.
Moralis.
Eſau married the daughters of Heth. Gen. 27.46. He had not the conſent of his pa
There is one exception, if the mother be a common harlot, then the child ought the leſſe reverence to her. Hoſ. 2.2. Plead with your mother, plead: for ſhee is not my wife, neither am I her husband; and Verſ. 4. Her children be the children of whoredomes.
The third thing which children owe to their paGen. 47.12. And Ioſeph nouriſhed his father and his brethren, in the originall it is, hee nouriſhed him as moLepi Hataph,
Iohn to be intertained. Iohn 19.27. There are two beaſts ſet downe in the ſcripture, who teach the parents the dutie towards their children, and chilBenjamin is compared to this Wolfe, Gen. 49. SecondAmos alludeth to this. Cap. 3.4. Will the Lyon roare unleſſe hee have catched his prey: and ſo the fowle which teacheth chilHhaſidah, benignitas. 1. Tim. 5.4. If a widdow have chilrependere faenus parentibus. A man divideth his goods in three part; Firſt, ſo much he ſpendeth upon himſelfe his wife and familie; Secondly, ſo much he gi
So the child is bound to burie his father. Luc. 9.59. Hence commeth that word amongſt the Latines parentare, to doe the laſt dutie to their parents in burying them decently, and parentalia the dutie it ſelfe.
The ſuperſtitious and avaritious Iewes taught that children were not bound to relieve their fathers neceſMat. 23. they band their vows by an oath, that ſuch & ſuch a man ſhould have no
Amongſt the Hebrewes (as the Talmud ſaith) there was [Muddir,] devovens, and [Muddar,] devotum,
Muddar was of two ſorts, the firſt was Muddar Hanaah, the ſecond was Muddar Ahohhel; the firſt they called votum nihili, the ſecond they called votum comeſtionis; when they made the firſt ſort of vow,Mat. 23. to vow ſuch vowes, there votum was votum nihili, that is, they might lend them nothing, nor helpe them; By the gift if yee have any profit by me, they meant, they ſhould have no profit by them, and they underſtood the curſe to light upon them, if they helped them.
Deut. Thou ſhalt teach them diligently to thy children, &c.6.7.
PArents duty towards their children is, firſt, to inſtruct them as ſoone as they are capable, Thou ſhalt teach theſe words diligently to thy children:
Veſhinnantem Lebhanecha, thou ſhalt ſharpen the inſtructions to thy chilAbrahams example is to be marked. Gen. 14.14. He armed all his trained ſervants, but in the originall it is,[Hhanichau] his chatechized ſervants; not onely trained in the diſcipline of warre, but alſo catechized in the principles of religion.Gen. 12.5. Abraham tooke all the ſoules which he had gotten in Haran, the Chaldee Paraphraſt paraphraſeth it this wayes, omnes animas quas ſubjecerat legi, all the ſoules whom hee had brought up in the law: and the Hebrews ſay, that Abraham taught the men, and Sarai the women. Gen. 33.17. And Iacob journeyed to Succoth and built him an houſe, and made booths for his cattell, therefore the name of that place is called Succoth. The Chaldees call Iacob, miniſtrum eruditionis, a teacher or inſtructor; but why call they him ſo? they allude by an anticipation ad
Exod. 33.7. becauſe the tabernacle was the place where the Lord taught his people; and the ChalBeth Olphana, the houſe of learning. This tabernacle was a type both of the temple, and ſyIacob taught his famiPhilo vertit,
Exod. 31.8. Thou ſhalt ſhew it to thy ſonne in that day; and this was called nox annuntiationis, when the father taught his ſonne what every thing meant in the Paſchall Lambe, when they enquired what meaneth this bread? what meane theſe ſower herbes? &c. And the Apoſtle alludeth to this, annunciate donec venerit, ſhew the Lords death untill he come againe. 1. Cor. 11.26. So Prov. 4.1. Hearken yee children to the inſtructions of a father, and attend to knowledge and underſtanding; I was my fathers ſonne, tender and onely beloved in the ſight of my mother, hee taught meal ſo and ſaid unto me, let thy heart retaine my words. Who taught me? my father David; for the word in the originall is in the maſculine gender Vajoreni, and he adLet my words ſtay thine heart,
or uphold thine hearte the wordes are borrowed from husband men, ut agricolae ſtirpibus pedimenta apponunt, as the husband men put ſtayes to the trees which they plant: So the precepts of the fathers ſtay and uphold the children. Bethſheba uſed likewiſe to inſtruct her ſonne, Prov. 30.Salomon her child might learne her precepts with his A. B. C. And befather, was given to teachers and Doctors.Iudg. 18.19. That thou mayſt be a father and a Prieſt to us. So 2. Sam. 2.6.
The parents muſt inſtruct their children according to their capacity. Prov. 22.6. Hhanoch lanagnar gnal pi,
plaine forme of doctrine. Rom. 2.20.Eſay would bee followed here. Eſay. 28.10. Adde line unto line, here a
little, and there a little; for as a builder ſtretche
[Lemikkra] to the text of the law;[Lemiſhna] to the text of the Talmud, and when he is thirteene yeares old then he is [Bar mitzvath] filius praecepti, & jugo legis ſubijcitur, then hee is ſubject to the law as to keepe the Paſcha, and the Sabbath, and the reſt of the ceremonies; and when he is fifteene yeare old, they ſet him [Legemara] to the explication of the text in the Talmud.
Moſes, which they call [Mitzvath calloth] precepta levia,
Levit. 19.9. When thou reapeſt thy harveſt, thou ſhalt not reape the corners of thy field. So that law, Ye ſhall not kill the dame ſitting upon her young ones. Deut. 22.6. Then they came ad [Mitzvath camureth] precepta gravia,
But many men do initiate and offer their children to the devill: They who offered their children to Moloch,
Moloch.
They cauſed their children to paſſe through the fire, 2. King. 17.17. and this was called luſtratio. And thirdly, they put them in the belly of Moloch and burnt them quick.Ezek. 19.6. thus they make them paſſe through the fire.Rom. 1.32. then they put them in
There is a great neceſſity of this duty that parents invacius (therefore they are called gnolole tippuchim, Lament. 2.20. Infantes palmarum, not becauſe they are but a ſpan in length, but becauſe the midwife, when they are new borne, ſetteth their joints with her hands, that they may be the more ſtreight afterwards) ſo ſhould the parents teach their children when they are young,Quando moritur anima in adoleſcentia,
Iob ſpeakcap. 36.14. They dye in their youth, that is, in their fooliſhneſſe, then the ſinnes of their youth lie downe in the duſt with them.
The Lord accounteth highly of this, when the pavitium primae concoctionis non corrigitur in ſecunda, the faults of the firſt digeſtion are not helped in the ſecond: ſo er
Adam the father of this life, and Chriſt the faEſay ſpeaketh of Chriſt, he calleth him Pater futuri ſaeculi, the everlaſting father, cap. 9.6. Adam was the father of all the children of this life, and Chriſt the ſecond Adam is the father of the life to come: when they beget their children, they beget them onely for this life; but when they inſtruct them, they may be called Patres futuri ſaeculi, fathers of the life to come.
Prov. 20.11. A child is knowne by his doings whether his workes be cleane and right, the boyes that
Elias were devoured by the beares 2. King 2.24. and the Hebrewes ſay that there are skuls of all ſiſes in Golgotha: the tree which the Lord made choice of Ier. 1.11. was the almond tree; why made hee choice of the almond tree? becauſe it bloſſometh firſt: ſo the Lord made choice of Ieremiah from his infancie;autumnales arbores Iud. 13. which begin to bud about the latter end of harveſt; the Church ſaith omnes fructus ſervavi tibi tam veteres quam novos, Can. 7.13. it is a hap
Crates the Philoſopher ſaid that he would goe up to the higheſt place of the city,Plutarch ſaid,
Laſtly,Pharaohs daughter cauſed Moſes to be brought up in all the ſciences of Egypt, Act. 7. Iehoaſh had Iehoiada for his maſter, 2. King 12.2. And wee ſe what care Theodoſius had to make choice of good maſters for his ſonnes, Arcadius and Honorius.
3. c. 23.
Constantine of a tutor to his ſonne Criſpus. Amongſt the cauſes of Iulians apoſtaſie, the hiſtory ſheweth us, that this was one; that hee had two heaLibanius & Iamblichus, from whom he dranke in great profaneneſſe.
Prov. Fooliſhneſſe is bound in the heart of a child, but the rod of correction ſhall drive it farre from him.22.15.
AS parents ought to inſtruct their children, ſo they are bound to correct them:
Virga filij mei.
[ſhebhat beni] the rod of my ſonne, Ezek. 2.10. for as the father hath a rod which he keepes for his children to make them ſtand in feare of him: ſo hath the Lord a rod for his Church; and as a father chasteneth his ſonne, ſo doth the Lord thy God chaſten thee, Deut. 8.5. The Lord chaſteneth every ſonne whom hee loveth, Heb. 12.7. It is otherwiſe in the Church then it was amongſt the RoAct. 22.25. But the Lord thinketh them but baſtards whom hee doth not correct, Heb. 12.8. in the Church, Hee correcteth every child whom hee loveth; ſo ſhould fathers eſteeme thoſe children but
They ſend out their little ones like a flocke, and their children dance, Iob 21.21. this ſhoweth the little care they had to bring up their children, but ſuffered them to wander at their pleaſure; and never corrected them.
Secondly the Lord correcteth his children in love;David, 1. King. 1.6. That hee never diſpleaſed Adonijah at any time;
Elies fault in not corEli, 1. Sam. 3.13. When his ſonnes made themſelves vile, he reſtrained them not: in the original it is,licet maledictionem inferrent ſibi liberi, non corrugavit tamen in eos frontem, although they brought a curſe upon them ſelves, or curſed themſelves, yet he never frowned upon them: there is a twofold curſe, as there is a twofold bleſſing, a verball curſe and a reall curſe, they really curſed themſelves by their lewd lives, and in the meane time, Eli non corrugavit frontem in eos, hee did not ſo much as frowne upon them for their ſins,Brutus executeth his owne ſonnes.Why do ye ſuch things my ſonnes? Bernard ſaid well, Quia ira Eli tepuit in filios, ira Dei exarſit in illum. Brutus, when his ſonnes played the traytors hee exeExuit patrem ut indueret conſulem: ſo ſhould a Chriſtian father lay aſide fond comAbraham would have done at the commandement of the Lord.
Thirdly,Nah. 1.9. Non ſurget bis afflictio,
Eſay 30.32. And in every place where the grounded ſtaffe ſhall paſſe; The Lords rod of correction paſſeth over his children,
When God correcteth his children, In the midſt of his anger hee remembreth mercy, Hab. 3.2. and Lament. 2.4. Hee ſtood with his right hand as an adverſary: God is but like an adverſary, hee is not an adverſary. When the Epha was carried to Shinar, Zach. 5.8, 9. it was carried by women having the wings of a ſtorke: why carried they it upon the wings of a ſtorke? becauſe the ſtorke is called chaſidah, benignitie; to teach them, that in the midſt of his anger he remembreth mercy.Sam. 7.11. I will correct him with rods of men, but in the originall it is more ſignificative,Beſhebhat anaſhim, with the rods of old or weake men; for even as a ſilly feeble old man layeth on but a weake blow: ſo doth the Lord correct his children but with a faint blow:Ier. 46.28. Caſtigabo te in Iudicio, & non evacuabo te, I will correct thee in meaſure, yet not utterly cut thee off; or, I will not leave the wholly unpuniſhed. So parents when they correct their children,A bridle for the aſſe, a whip for the horſe, and a rod for the fooles back, Prov. 26.3. Scourge not thy ſonne upon the backe like the foole, there ſhould be neither liver, tumor, nor ſanguis, blewneſſe of the wound, ſwelling, nor blood, except the offence be very great, Prov. 20.30. it ſhould not be virga furoris, or virga exactoris, Eſay 9.4. and 10.5. as thoſe who were the task-maſters of Egypt, whipt the poore Iſraelites with many ſtripes; the fathers rod ſhould not be contumelioſa verberatio.
God corected his children in meaſure, Pſal. 78.50.
jephalles natibh leappo, Hee weigheth a path for his wrath;
In pondere, numero & menſura, in weight, number, and meaſure; there is a threefold meaſure, the firſt is menſura menſurans, the ſecond is menſura menſurata, and the third is quantitas menſurae, as pondus. In that viſion of Zachariah, cap. 8.9. yee may ſee all theſe three, firſt menſura menſurans,
menſura menſurata, which was meaſured, and the weight of their iniquity was the talent of lead.
This correction ſhould bee with inſtruction, and therefore the Hebrewes marke that muſar is called both inſtruction and correction;
correctio is called diſciplina pacis. Muſar ſhelomenu, The chaſtiſements of our peace was upon him, Eſay 53.5. that is,It bringeth forth the quiet fruit of righteouſneſſe, Heb. 12. this is the comfortable fruit of correction.
Deut. He ſhall acknowledge the firſt borne by giving him a double portion of all that hee hath.21.17.
THe parents are bound to provide for the children,
Hee was Iacob had more wives, the ſonne which he begot firſt was his Zilpah bare firſt was her Mary, and hee was
Iſrael got the double portion of his fathers goods but not of his mothers, for they were equally divided amongſt the reſt, and hee got the whole inheritance. Ruben for committing inceſt loſt the dignitie of the prieſthood. Secondly, of the princely government. And thirdly, the double portion. Iudah got the dignity, Levi got the Prieſthood, and Ioſeph got the double portion. 1. Chron. 5.1.
Iſrael: firſt a naturall reaſon, becauſe hee was his fathers strength,
Deut. 21.17. So Pſal. 78.51. Hee ſmote all the firſt borne in Egypt, the chiefe of their ſtrength, in the tabernacle of Ham. So Pſalm. 105.36.
Iob. 18.13. Primogenitus mortis,
a ſtrong death, and Eſay. 14.13. Primogeniti pauperum, id eſt, pauperrimi, very poore; ſo the firſt borne was the moſt honourable:Heb. 12.23. Ye are come to the Church of the firſt borne. The firſt borne got the double portion, therewith the oyle of gladneſſe above his fellowes. Pſal. 45.7.
This double portion which was given to the eldeſt was called Pi ſhenaijm. 1. Sam. 1.5. and 1. King. 2.29.Teren Hhullakin, duplam portionem, and the Seventy call it Cajetan calleth it a portion which ſerveth for two mouthes.
If a man had three ſonnes in Iſrael, his goods were divided in foure parts, and the eldeſt got two parts;Alluſion.
Eliſha alludeth to this forme when he ſaid, I pray thee,
Eliſha required the double portion of the ſpirit.let a double portion of thy ſpirit be upon me. 2. King. 2.9. becauſe he was the eldeſt ſcholler in Elias ſchoole, therefore he deſireth a double portion; hee deſired not to have twiſe ſo many gifts as his maſter Elias had; as if Elias had eight, that he ſhould have had ſixteene: (for the diſciple is not above his maſter. Mat. 10.24.) but twiſe ſo much as any of the reſt of his fellowes, as if Elias ſpirit had beene divided into three parts, he deſireth but two parts; and the Apoſtle alludeth to this, let the elders that rule well be counted worthy of double honour. 1. Tim. 5.17.
Now that we may underſtand the better how the elScotland, as Grahames, Murrayes, which Buchanan fitly termeth familias; and the families againe were divided into houſholds, this diviIoſh. 7. When Acans theft was diſcovered, the lot lighted firſt upon the tribe, ſecondly upon the fa
Iudg. 13.2. There was a certaine man of Zerah, of the familie of the Danites, that is, of the tribe of Dan; Secondly, familie is taken for the whole kinred deſcending of one ſtock. Iudg. 6.15. Behold my familie is poore in Manaſſeh, in the originall it is,Alphi hadal, my thouſand is the meaneſt in Manaſſeh; in theſe families there were many. Iudg. 18.2. The children of Dan ſent five men of the chiefe of their families; beDan. Thirdly, familie is taken for the chiefe houſe in the faElimelech, Ruth 4. the land was divided betwixt Elimelech and his brother N. and it got the denominaElimelech. This Elimelech the eldeſt ſonne got the double portion of his fathers goods, but he got not the double portion of the land in his fathers inheritance, for N. and Boaz got an equall part with him.
domus. The diviſion of the goods in the houſe.Ieſſe Davids father had ſeaven ſonnes, the portion of land that was allotted to his houſe, it was ſo
Naboths vineyard, it could not have beene divided, it was the portion that belonged to one houſhold. When Machlon and Chilion died, N. refuſed to raiſe up ſeed to them, Boaz did the part of a kinſman, and marRuth, and raiſed up ſeed to him. Ruth 4. therefore the double portion of the inheritance befell to Boaz; Now if the whole had fallen unto Boaz, he might have divided it into three parts as it was at the firſt, betwixt Elimelech, N. and BoaZ: and if he had had three ſonnes, he might have divided it amongſt them; but if he had had foure, he might not have divided it in foure parts.
But one in the goſpell came to Chriſt to deſire him to divide the inheritance betwixt him and his brother.
Luc. 12.13.
This diviſion is meant of the diviſion in the familie, and not of the diviſion in the houſhold. So Prov. 17.2. A wiſe ſervant ſhall have a part of the inheritance amongſt the brethren, or as the Chaldee paraphraſt hath it, Hee ſhall divide the inheritance amongſt the brethren; this diviſion was meant of the chiefe houſe in the fami
Whether did the firſt of the kings ſonnes ſucceed to the kingdome or not?
By the law of nations, the firſt borne did ſucceed.
Exod. 11.5. From the firſt borne of Pharaoh who ſitteth upon the throne, and ſo amongſt the Edomites; He tooke the eldeſt ſonne who ſhould have reigned in his ſtead, and offered him for a burnt offering upon the wall. 2. King. 3.27, So 1. King. 2.15. Thou knoweſt that the kingdome was
mine; and that all Iſrael ſet their faces upon me. And if we ſhall looke before the law was written amongſt the PaGen. 49.3. Ruben thou art my firſt borne, my might, and the beginning of my ſtrength, the excellency of dignity, and the excellency of power, which the Chaldee paraphraſeth this wayes. Te decebat ut acciperes tres partes, primogenituram, ſacerdotium, & regnum: It became thee to have three parts, the birthright, Prieſthood, and kingdome.
Although the kingdome went by ſucceſſion, and by right it befell to the eldeſt, yet it pleaſed God to alter this.Rubens inheritance was divided. 1. Chron. 5. Ioſeph got the double portion, Levi got the PrieſtIudah got the kingdome; here it went not by ſucceſſion, but by free election: So David was the yonSalomon extraor
The concluſion of this is; he that was the firſt borne of the houſhold in Iſrael got all the inheritance, and the double portion of the goods, and the younger brethren were ſecluded from the inheritance, they got onely the portion of the goods;being anoynted with oyle of gladneſſe above his fellowes. Pſal. 45.7.) and the inheritance; yet we who are his younger brethren are not ſecluded from the inare coheires with Chriſt. Rom. 8.
Num. If a man die and have no ſonne, then yee ſhall cauſe his inheritance to paſſe unto his daughter.27.8.
THe Iewes ſay that in Iſrael there was a mutuall ſuc
Firſt, there was a mutuall ſucceſſion betwixt the faAdam; therefore the Iewes ſay, that no man wanted an heire in Iſrael.
Secondly, the inheritance was tranſmitted, but there was no mutuall ſucceſſion. Example, the woman might tranſmit to her husband all which were hers, but ſhee could not ſucceed to her husband.
Thirdly, there was a ſucceſſion but not a tranſmiſ
Fourthly, there was neither ſucceſſion nor tranſmiſuterini, borne of one mother, but not begotten of one father; they did neither ſuc
The inheritance deſcended to the males, and if they had no males, then it came to the daughters; and if the child was an Hermaphrodite,
The promiſe was made at the firſt to Abraham, and to his ſeed;ſeed here is chiefly meant the males, and therefore the Lord commanded them to bee circumciZacar is calMas, and Zecer is called memoria, therefore Euripides ſaid of the males columnae familiarum ſunt mares.
60.10.
Sonne is called Nin from Nun filiare, which the Seventy tranſlate permanere, becauſe by ſonnes the name is continued: Abſolon ſaid, 2. Sam. 18.18. I have no ſonne to preſerve my name. The daughters againe are called Naſhin a Naſha, oblitus fuit, to forget, becauſe the name of the familie is foroblivio, becauſe when men want children, their name is forgotten.
The Lord commanded in his law Deut. 25.5. If a man die without children, and Mat. 24.24. filii, but not well, for the daughters ſucceeded likewiſe to the inheritance when there were no ſonnes, and therefore it ſhould bee rather tranſlated
liberi, which comprehendeth both the males and feZerang comprehendeth both.
The daughters raiſed up ſeed to the parents as well as the males did. Ruth. 4.11.
When the daughters married within their owne tribe they continued their fathers name;Iſrael, and had no brethren; they were bound to marry within their owne familie and tribe. Num. 36.8. but the males might marry in any tribe, becauſe the inheriDavid married Michol Sauls daughter of the tribe of Beniamin,
Ahinoam the Iezreeliteſſe, of the tribe of Iſſachar. 2. Sam. 3. So the feSaul gave his daughter to Hadriel the Ephramite, and his ſecond daughter to David who was of the tribe of Iudah; and then to Phalti who was of the tribe of Benjamin; and Caleb offered his daughter to any that would ſmite Kiriath-Sepher, and the reſt of the tribes ſwore that they would not give their daughters to the tribe of Benjamin, which ſheweth that it was uſu
Thoſe who were not heretrixes might marry in any tribe,Num. 36. Every man ſhall marry a wife in his owne tribe and family, for it is not ſo in the originall, but this wayes, every one of the tribes of the children of Iſrael ſhall keepe himſelfe to his owne inheritance, and whereas the Lord ſaith, Verſ. 9. Neither ſhall the inheritance remove from one tribe to another; the vulgar tranſlation tranſlateth it badly, ne miſceantur tribus, as though the Lord commanded that one tribe ſhould not marry with another, which the Lord never forbad, un
How were the tribes kept diſtinguiſhed, ſeeing that they poſſeſſed lands in others tribes? Ioſh. 24.33. And Eleazer the ſonne of Aaron died, and they buried him in a hill that pertained to Phinehas his ſonne, which was given him in mount Ephraim. The Prieſts had no poſſeſſion in Iſrael, how had Phinehas this hill then? they ſay, that he had it by his mother who was the heretrix, and it fell to her ſonne; although he might have no inheritance by his father, yet he might have by his mother; and they ſay that the familes were ſtill diſtinguiſhed in Iſrael, alſuam, although they were of another tribe, and this kept the tribes diſtinguiſhed.
But ſeeing the Lord Num. 36.9. forbiddeth that the inheritance ſhould remove from one tribe to another, we muſt not reſt upon that anſwer, ſeeing the heretrix was bound to marry ſtill in her owne tribe; when the Lord ſpeaketh of the inheritance,Levit. 25.23.The land ſhall not be ſold for ever, for the land is mine. but a houſe or a garden within a walled citie might be ſold. Levit. 25.30. for that was not a part of the inheIſrael. When Pinchas got this hill, it is meant onely of his habitation, and buriall place in his garden; he had not an inheritance of the land: So Hebron was a citie of the Levites, but Caleb had the fields thereIoſh. 21.11, 12. And they gave them the citie of Arbah, the father of Anak, (which citie is Hebron) in the hill countrey of Iudah, with the ſuburbs round about it; but the fields of the citie, and the villages thereof they gave to Caleb the ſonne of Iephunneth for his poſſeſſion.
But it may be ſaid that Segub who was of the tribe of
Manaſſeth had three and twenty cities in the land of Gilead 1. Chr. 2.22. Therefore a man in one tribe might poſſeſſe land in another tribe.
There was no confuſion of the tribes here, for the one halfe of the tribe of Manaſſeth,
Segub had cities in Manaſſeth.
Iordan, of which was Segub; and another part lay on the eaſt ſide where Gilead was, which was in the oManaſſeth.
Againe it may be anſwered, although they had beene diſtinct tribes; yet thoſe citties belonged not properly to the halfe tribe of Manaſſeth; but they were taken from the Geſhurites in Syria, and were not within the bounds of Canaan, and ſo any tribe might have poſſeſſed them, as well as they of Manaſſeth.
But if the tribes might marry together, then it might ſeeme that they ſhould have beene ſoone confounded; and wee ſhould not know of what tribe Chriſt came.
When the males married to any other tribe,
If the woman might marry in another tribe, what if her brother died without children, then the inheritance ſhould have befalne to her husband and their children, and ſo the inheritances ſhould have beene confounded.
If a woman was once married in another tribe,
The heretrixe might marry none but in her owne faMary being the heretrixe
Ioſeph one of her owne familie and kindred.
Iſrael as well as the men did, therefore women are not ſecluded from the kingdome of God more then men, Galat. 3.28. There is neither Iew nor Greeke, bond nor free, neither male nor female, for they are all one in Chriſt.
Gen. She called his name Benoni, but his father cal35.18.led him Benjamin.
THe duties which are common to both the parents towards their children, are handled already; to imAdam Lord over all the creatures, impoſed names to them.
To call how it is taken.To call, when it hath no relation to the firſt impoſitiLuc. 1.56. His friends and kinſmen called him after his fathers name, Zechariah; here to call,
Gen 25.30. They called his name Eſau, they called his name Edom, that is, they began to call, and tooke up this name to call him Edom: for in a ſpeech of many where one is principall it is ſingular or
Exod. 15.23. he called it bitterneſſe, or they called it bitterneſſe, but it is not ſo to be underſtood when the father giveth the name to the child, that hee or they might call him ſo, but the father by his authority impo
The father being lord over the children, and the woIſmael was revealed to Hagar Gen. 16.11. And ſhee is commanded to call him ſo, yet in the ſame chapter it is ſaid, that Abraham called his name Iſmael. So Salomons name was given to him by David his father, and when the Angell Gabriel ſaid to Mary, Thou ſhalt conceive a ſonne and call his name Ieſus, Luc. 1.21. The conception was finiſhMary, Luc. 1.31. Yet the holy Ghoſt will have Ioſeph this waies to give him the name, becauſe hee was Chriſts reputed faMatt. 1.21.
When the mother gave the name to the child,Leah gave the name to her ſonne, was, that ſhe might recomRachel, And ſhee called his name Ruben, for ſhee ſaid, the Lord hath ſeene mine affliction, now therefore my huſband will love mee, Gen. 29.31. So the daughters of Lot gave names to their ſonnes, Gen. 19.37.
The mothers impoſed names to their children, alEſay. 7.Emanuel (vekarath) ſpeaking in the feminine gender to the virvekarath, contracte pro vekaraah, and then it is read, unuſquiſque vocabit, every one ſhall call him Ieſus.
Names which they ſhould impoſe ſhould carry ſome inſtruction with them,Deodati, Quod vult Deus, Timotheus, Theophilus.
Names which ſhould not bee impoſed to their chilEmanuel, Ieſus, &c.
How is this name Ieſus given to one in the Church, Coloſ. 4.11. ſeing it was Chriſts proper name.
Ieſus was one of the circumciſion, and aIoſhua and Ieſus were all one, and they contracted the name of Ioſhua into Ieſus; but now this name is appropriate to Chriſt under the Goſpell, and it were blaſphemie to give it to any but to Chriſt: the name Iaſon ſignified the ſame thing which Ieſus doth, but it is not appropriated as Ieſus name is; therefore a man may call his ſonne Iaſon.
Hannibal, [Hhanan Bagnal,] Have mercy Baal; Haſdrubal, Balthaſſer, ſo Malchus from Moloch; ſuch were theſe names, Nebuchadnezer, Nebuzarradan, from the Idol Nebo, Eſay 46.Nebo is falne, and Ier. 51. ſuch was the name Evil-Merodah, from Merodah the god of the Babylonians, Eſay 50. ſo Benhadad from the Syrian god Adad, which they pronounced corruptly for Ehhad, unus.
Andronicus and Iunia, that they were in Chriſt before Paul. Ro. 16.7. So it is a great priviledge to the child, to be entered ſoone into the covenant: when the child was circumciſed under the law hee was called Hhatam,
Sponſus. Whati Zipporah meant by a bloody husband.ſponſus, becauſe then hee was married to the covenant, and ſo Onkelos paraphraſeth the place, Exod. 4.25. Thou art a bloody husband to mee: his paraphraſe is, in ſanguine circumciſionis
datus eſt nobis ſponſus, and hee thinketh that it is not Moſes here that is called the bloody husband, but the child who was circumciſed: and therefore as Hhatam in the Hebrew ſignifieth ſponſus: So Hhathan in the Arabicke tongue ſignifieth circumciſion, becauſe they were married to the covenant when they were circumciſed. And touched his feete, they intepret touch here, ſhe hurt, as touch not my Chriſt Pſal. 105.7. that is, hurt them not; and by feete,
Eſay 7. Hee ſhall ſhave the haire of his feet, that is, of the privy part: as the parent rejoiceth to ſee his ſonne ſoone married; ſo ſhould it be a great joy to the parent to ſee his ſonne ſoone entered into the covenant.
The concluſion of this is,
Epheſ. Servants be obedient to your maſters according to the fleſh.6.5.
THe third combination in the familie, is betwixt the maſters and the ſervants.
The ground of ſervitude and ſervile ſubiection is ſin;
Nomina domini & ſervinon naturae ſed peccati, & culpa non natura meruit hoc nomen, Gen. 9.25. Curſed be Canaan, a ſervant of ſervants ſhall he be unto his brethren:
Sem twice, and Iaphet once.
Sem, who was Melchiſedeck the king of Salem, when the Canaanites were tributaries to him, and afterwards they were ſervants to the Iſraelites.
This ſervitude was ſomewhat mitigated in ſome of their poſterity;Ham had a mitigation of their ſervitude.Gibionites were of the ofſpring of Canaan, Ioſh 9.25.27. yet they had the bleſſing of God upon their ſervice, and hee continued them; although Saul would have roored them out, 2. Sam. 21. So the Cherethites were Canaanites; yet the Lord mitigated their ſervice, for they became Davids guard, and ſo it was mitigated in Vrijah the Hittite, and Ebed-melech the blackmoore, and in Arauna the Iebuſite, and in the woKing. 9.21. Salomon did levie a tribute of bond-ſervice upon them unto this day. And after the captivity, Nehem. 11.3. and this curſe lyeth yet upon the poſterity, as the blackmoores are ſold for ſlaves unto this day, and the Egyptians are vagabonds.
Whether is ſervitude contrary to the law of nature or not?
1.2. quaſt. 94. art. 5.
de jure naturae two manner of wayes; Firſt, when the law of nature commandeth ſuch a thing and forbiddeth the contrary. Example, Thou ſhalt love thy neighbour, the contrary, thou ſhalt not hate him. Secondly, when ſuch a thing was according to nature in the firſt inſtitution, but the contrary is not forbidden. Example, a man by nature is borne naked, nature hath not given him cloathing, but art hath found
de jure poſitivo naturali,
contra jus negativum, wherein nature hath determined nothing but hath left that free to the will of man; here wee may do againſt that law; becauſe nature hath concluded no
Againe,Prov. 11.29. when ſuch are borne without judgement, they are fit to ſerve the wiſe, although they actually ſerve not, nor cannot be compelled to ſerve.
There were a number in the dayes of the Apoſtles who thought that Chriſtian libertie, and ſervitude could not ſtand together; when ſervants may have this liberty from their ſervitude by lawfull meanes,Cor. 7.2. Tim. 6. And Paul deſireth Philemon that hee receive home againe On
and theſe were ſervants after the Roman law, of whom Paul ſpeaketh, which was the hardeſt ſort of ſer
Seing ſervitude is a lawfull calling, how is it that the Lord commandeth Deut. 23.15. Thou ſhalt not deliver unto his maſter the ſervant that is eſcaped from his maſter unto thee? this might ſeeme to looſe the bond, which is betwixt the maſter and the ſervant.
Oneſimus to Philemon.
Servants were either ſervants by birth, or made ſerNam partus ſequitur ventrem, the child is reputed according to the condition of the mother: but it is otherwiſe in the covenant of grace. If any of the parents be holy, then the child is holy, 1. Cor. 7.14. that is, hee may be admitted to the covenant; thoſe who were borne in the houſe, were called vernae domus; hence cometh vernaculus ſermo, the homebred tongue: and oppoſite to thoſe were elienigenae,
vernae domus were called David alludeth to this forme, Pſalm. 116.16. I am the ſonne of thy handmaid; that is, my mother dwelt within thy houſe, and was within the covenant, and I was borne within thy houſe, and conſequently belong to thee:Philip. 5.5. Paul was Hebraus ex Hebrais, that is, both his father and his mo
The ſecond ſort of ſervants were made ſervants: and they were either Iure gentium,
Servus
Iure gentium.
Iure civile.
Alluſion. Men taken in the warre according to the law of nations were made ſerIure civili; Iure gentium were thoſe who were taken in warre, and were ſervi belli, and Chriſt alludeth to this forme, Luc. 4.18. when he expreſſeth the miſerable eſtate of ſinners carried capcuſpide captos, run down with a ſpeare, and therefore the prince of the captives
mancipia, quia manu capti; of whomſoever a man is overcome to him hee is a ſervant. 2. Pet. 2.19.
Thoſe who were ſervants jure civili were ſuch as ſold themſelves to be ſlaves,Ahab ſold himſelfe to ſinne, 1. King. 21.25. Although wee be ſold under ſinne, and taken captives, yet let us never ſell our ſelves to ſinne, Rom. 7.14.
The ſecond diviſion of ſervants;Eleazar in Abrahams houſe, hee is called Ben meſhek, filius diſcurſus domus, beDameſhek, which is all one with Meſhek, the ſteward of the houſe, and Dameſhek was his ſurname, as Eleazar was his proper name, putting daleth before meſhek.
Daleth is the article which the Syrians uſe to put for He demonſtrativo, and ſome hold that it was hee who built Damaſcus; ſuch a ſervant was Ioſeph in Potiphers houſe, Iob. 12.18.He bindeth [Azor] a girdle upon their loines, [Azor] in the chaldee tongue ſignifieth a girdle or a purſe which the Kings ſteward wore in the Eaſt, ſuch a ſervant was Nehemiah the Tirſhaſhite; this commeth from the Hebrew word Tiroſh, muſtum,
Atirſhata; he was ſo called, becauſe he was the Kings cupbearer, ſuch a one was Herods ſteward. Luc. 8.3. Oeconomus, and the Arabick theſaurarius, his treaſurer; theſe ſervants were ſaid ſtare coram Domino, to ſtand beKing. 10.8. Happy are thy men, happie are theſe thy ſervants which ſtand continually before thee, that is, which ſerve thee; and the Angell alluding
Gabriel that ſtand in the preſence of God. Luc. 1.19. that is, ready to ſerve him and to execute his will: Such ſervants were called Meſhartim.
Num. 11.28. 1. Chron. 6.32. and 1. King. 1.15. Abiſhaig is ſaid, [Meſharath] miniſtrare regi, to miniſter to the King; ſuch a ſervant Chriſt ſpeaketh of, Mat. 24.45 whom the Lord ſetteth over his houſhold.
The ſecond ſort of ſervants were thoſe who had an inferiour ſort of ſervice; ſuch was Eliſha that powred water upon the hands of Elias his maſter; and thoſe ſerGnabhodim properly.
The third ſort of ſervants were thoſe who were more ſervile. 1. Sam. 8. as Cookes and Bakers, and theſe the Romans call mediaſtini, quia ad media opera deſtinati, ſer
Exod. 11.5. Even to the firſt borne of the maid ſervant that ſitteth behind the mill, that is, the man-mill, ſhe is ſaid to ſit behind the mill, becauſe ſhee thruſt it before her as ſhe wrought; by the handmaid here is meant the capEſay alludeth to this ſort of ſervitude, when he ſaith; Take the milſtones and grinde meale, uncover thy lockes, make bare the legge, uncover the thigh, paſſe over the rivers. Eſay. 47.2. all theſe were ſignes of their ſervitude in the captivity. This ſort of ſervitude at the firſt amongſt the Greekes was called pulvis, becauſe they ſerved in the duſt; ſervants ſhould bee as diligent in their calling, as wreſtlers who wreſtle in the duſt; this word is appropri
They had other ſorts of ſervants which were called mercenary ſervants,Deut. 15.18. Hee hath beene worth a double hired ſervant to thee in ſerving thee ſixe yeares, he is worthy of double wages, becauſe he hath ſerved twiſe as long as a merceEſay. 16.14. and Iob alludeth to this ſort of ſervice,are not his dayes like the dayes of an hireling. Iob. 7.1.
The duties of the ſervants to their maſters are ſub
Firſt ſubjection, to ſhew their ſubjection,Herod, Herodiani; ſo from Caeſar, Caeſariani; from Germanicus, Germaniani. Servus per ſe non eſt perſona, ſed res, & poſſeſsio Domini ſui, therefore they are called poſſeſſio. Gen. 24.35. My maſter is become great, and the Lord hath given him flocks, and herdes, and ſilver, & gold, & men ſervants, and maid ſervants, and Camels, and Aſſes; and the Greekes call them quia non habent perſonam in jure civili, neque habent patriam, neque heredem; and they call them Sam. 25.17.Let it bee given even unto the young men that follow my Lord, in the Hebrew it is that walke at my Lords feet.
The ſecond dutie is obedience,Pſal. 32.18. So ſhould the eyes of the handmaid be towards her miſtreſſe. Pſal. 123.2. If they ſet their eyes towards their maponam ſupra te oculum meum. Gen. 44.21. and Ier. 39.12.
Their obedience ſhould bee ready obedience, ſuch was the obedience of the Centurions ſervants, I ſay to one
goe, and hee goeth, and to another come, and hee commeth. Mat. 8.9.Iobs ſervants were not obedient, I called my ſervant, and he anſwered me not. Iob. 19.16. So thoſe ſerTit. 2.9. Servus ſit monoſyllabus Domino.
The manner of their obedience ſhould be with feare and trembling: this feare is not taken here for ſervile feare, ſuch as is in ſlaves, for it is the ſame word which is uſed.Phil. 2.12. With feare and trembling, which is not ſervile feare, 2. Cor. 7.15. They received Titus with feare and trembling: this was more then ſervile feare.
This obedience of ſervants to their maſters is limitheir maſters according to the fleſh. Epheſ. 6.5. And Thomas obſerveth well out of Seneca, that Servitus in totum hominem cujuſcunque generis per omnis non deſcendit, that is, their commandements reach not to the ſoule of the baſeſt ſlave that is, and therefore ſlaves are called [bodies. Revel. 18.13. becauſe their maſters commandements reach onely to their bo
Servants obey your maſters according to the fleſh; this ſignifieth the ſhort continuance of this ſubjection, for all bonds according to the fleſh, ceaſe in the life to come; as the bond betwixt the man and the wife, ſo be
Seeing the ſervants are called their maſters money, Exod. 21.21. and they are reckoned inter mobilia, aGen. 24.35. WheIſrael ſue his maſter at the law
According to the poſitive lawes of the Iewes hee might not ſue his maſter,
Iob. 31.13.14. If I did deſpiſe the cauſe of my man ſervant or my maidſervant, when they contended with me, what ſhall I doe then when God riſeth up? and when hee viſiteth, what ſhall I anſwere him? did not hee who made me in the mothers wombe, make him? There are two reaIob will not decline to bee tried by his ſervant, becauſe they are alike in creation,Eſay. 49.1. Let us come neare together to judgement. So Ier. 2.9. Gods power is an abſolute power, and it reacheth as farre as his will doth. Secondly, God cannot bee angry with his ſervants, nor puniſh them above their deſerts, and if hee would doe ſo, what Iudge hath hee above him to call him to account? for if an equall had not power over his equall, much leſſe over his ſuperiour, and his ſuperiour in the higheſt degree; and yet the Lord will ſubmit himſelfe to bee tried, pleading with baſe men, that he may be juſtified in his ſpeeches, when he is judgPſal. 51.4. What is baſe man then whoſe breath is in his noſtrils, that he ſhould refuſe this judicatory?
The third dutie of ſervants to their maſters,accilla &
Mat. 24.45. Who is a faithfull and a wiſe ſervant? Such a ſervant was Iacob to Laban, who by all meanes ſought his maſters profit; Amah in the originall is calOmen is called a nurſe, which both come from aman, fidelem eſſe, becauſe the handmaid ſhould bee as faithfull to her miſtreſſe, as the nurſe
The ſervant laboureth not for himſelfe but for his maſter, the talents were put out by the ſervants for their maſters gaine. Mat. 25.27. The Iewes ſay that there was a queſtion betwixt them and the Cananites which dwelt in Africk (for when Ioſhua killed the Cananites,
Africk, as the inſcription at Mauritania teſtifieth:Canaanites pleaded for their liberty.Nos ſumus Cananai qui fugimus a facie Ioſhuae praedatoris) they came before Alexander the great to claime their poſſeſſion in Canaan againe, and they ſaid, that the land of Canaan tooke the name of their father Canaan. Num. 34.1. And Gabboath a Iew asked them, what ſort of arguments they would uſe in this their pleading? they ſaid, they would uſe arguGen. 9.25. Curſed is Canaan, a ſervant of ſervants ſhall he be to his brethren. Whatſoever the ſervant acquireth, it belongeth to the maſter, but yee are our ſervants, therefore whatſoever ye have, doeth juſtly beCanaan, and have no right to it.
Prov. 27.18. Hee who keepeth the figge tree eateth the fruit thereof, ſo he that waiteth upon his maſter ſhall be honoured:
Ier. 18.20. 1. King. 17.1. 2. King. 5.16. Beati ſervi qui ſtant coram te: David alludeth to this, Pſal. 134.1. Bleſſe ye the Lord all ye ſervants of the Lord which by night ſtand in the houſe of the Lord. And 135.2. Yee that ſtand in the houſe of the Lord. Such a ſervant was Eleazer, who was Ben Meſhok, filius diſcurſus, in Abrahams houſe. So Luc. 17.7. Which of you having a ſervant who having ſerved all the day, doth not gird himſelfe at night, &c.
Appelles painted a ſervant.Appelles painted a ſervant with his hands full of tools, to ſignifie that he ſhould be diligent in his worke; with
Epheſ. And yee maſters doe the ſame things to them.6.9.
THe maſters duties to ſervants are, firſt, to com
Firſt, to command them; their commandements muſt be pia, poſsibilia, and proportionalia, they ſhould be holy,
pia; when Saul commanDoeg to run upon the Prieſts and kill them. 1. Sam. 22.18. this was a wicked commandement.
Secondly, they ſhould be poſsibilia; Gen. 24.8. And if the woman will not follow thee, then thou ſhalt be cleare of this mine oath.
Thirdly, they ſhould be proportionalia, Levit. 25.43. Thou ſhalt not rule over him with rigour. So Epheſ. 6, 9. Firſt, the Egyptians cauſed the Iſraelites to gather the ſtraw; Secondly, to make the bricke; and thirdly, they
Pſal. 81.5. Fecerunt manus tranſire per ollas, and yet they ſaid, perficite opera in die ſuo,
Exod. 1.15. Fecerunt Iſrael ſervire in duritie, they made Iſrael to ſerve with rigour; they have a proTalmud, juxta robur cameli dant ſuper ipſum onera, that is, they ſhould lay no more upon him then he is able to beare: this eſt violenta ſervitus. Mat. 5.41. and this hard ſervice is called an iron fornace. Deut. 4.20.
a
Abraham brought forth [Hhanichau] his catechized ſervants. So Ioſh. 24. I and my houſe ſhall ſerve the Lord, and ſo Ezekias inſtructed his ſervants to write out a part of Salomons Proverbs. Prov. 25.1. Servants ſhould adorne the doctrine of Ieſus Chriſt. Tit. 2.19. which they cannot doe unleſſe they be taught.
Thou ſhalt not muzzle the mouth of the oxe that treadeth out the corne. 1. Cor. 8.9. The oxe when hee was treading out the corne might eate as much as he pleaHoſ. 10.11. Ephraim deBos debet edere ex tritura ſua; the heathen put an Engine aIob. 29.11. They made their ſervants to die for thirſt when they were treading out the vinepreſſes: the vertuous woman riſeth while it is night, and giveth meat to her husband, and a portion to her handmaids. Prov. 31.15. See
Salomons example, 2. Chron. 2.10. and 1. King. 5. There are many niggard maſters now, that will allow no more to their ſervants then Ahab did to Micajah when hee was his priſoner. 1. King. 2.2.Cibato eum exiguo pane & aqua preſſurae, that is, with a little water which uſed to be given to priſoners; and in effect, they fed them with teares, Pſal. 80.5. That portion which the maſters in old times gave to their ſervants was called Lehhem hhuk, panis dimenſi, and
As maſters ſhould not pinch their ſervants,Pythagoras ſaid, Noli inſidere chaeniei, that is, have not a care what ye ſhall eate the morHe that daintily bringeth up his ſervant from a child, ſhall have him [ijhjeh manon] become his ſonne at the laſt, and the Hebrewes give an example of this in Ieroboam,
The fourth duty is to correct them, and to cover their leſſe offences; nagnar and
They uſed ſundry ſorts of corrections, firſt barbae vellicatio, the pulling of the beard, Eſay 50.6. I gave my back to the ſmiters, and my cheekes [lemoritim] to them that plucked off the haire. For great offences the maſter might whip his ſervant ad tumorem, ad livorem, ad ſanguinem: The bleweneſſe of the wound chaſeth away evill, Prov. 20.30. but hee ſhould whip him ſo thar he leave not a ſcarre or marke behinde him, the Greekes called theſe ſervi ſtigmatici, whoſe backes were marked like the moore hen;ab atagine, this belongeth one
Although the Lord grant great liberty to maſters
Exod. 21.20. If hee had ſtrucke his ſervant with a weapon purpoſing to kill him, and hee kill him. Hee is excuſed onely if hee beate him with a rod,Exod. 21.21. He is his money, this freeth him neither in the court of con
Exod. 21.13. At hee came in with his body, ſo hee ſhall goe out with his body. Hee ſhall goe out with his bodie, that is, he ſhall goe out alone; and it is oppoſite to that, he ſhall goe out with his wife, that is, if hee had beene married before they ſhall both goe out free.
And Deut. 15.13. Thou ſhalt not ſend him away empty, but thou ſhalt reward him liberally. In the originall it is [bagnanek tagnanik lo] thou ſhalt honourably ſend him away,Matt. 20.2. hee agreed with them for a pennie, Eſay 16.14. But now the Lord hath ſpoken ſaying, within three yeares, as the yeares of a hireling, and the glory of Moab ſhall be contemned, with all that great multitude, and the remnant ſhall be very ſmall and feeble.
annus mercenarij,
Moabs cup is full, and therefore the Lord will not deferre his puniſhment, but puniſh him pre
Now, that maſters may performe this duty the betIob. 13.14. Hee who created me created him in the wombe.
Iohn fell downe before the angell to worſhip him, the angell ſaid, Doe it not, for I am thy fellow ſervant; Revel. 19.10. much more may maſters ſay to their ſervants, I am thy fellow ſervant: by nature and birth they are equall with them, Homines contubernales, humiles amici, & conſervi, & habent cutem communem, licet non veſtem: They live under one roofe, they are friends of a lower condiGalat. 3.28. There is neither Iew nor Greeke, bond nor free, neither male nor female, for they are all one in Chriſt: the ſervant paid the halfe ſicle as well as the maſter. And let them remember that they ſhall be equall with them in death, Iob 3.19. The ſmall and the great are there, and the ſervant is free from his maſter.
The concluſion of this is,
ſupra ſe; then to himſelfe, in ſe; then to his equals,
and then to his inferiours, infra ſe; if they looke up to him that is above them, it will teach them their duty to thoſe who are under them.
Rom. Whoſoever reſiſteth the power, reſiſteth the ordinance of God.13.2.
WE have ſpoken of the combination in the fami
As children are bound to honour their parents in the family, ſo are ſubjects to honour their King in their po
Firſt, to honour him, and to have an inward reſpect unto him; for his callings ſake; not onely for his gifts of bodie or minde, but becauſe hee is Gods lieutenant and deputy upon the earth here: Chriſt ſaid, That hee who receiveth a Prophet in the name of a Prophet, ſhall not want his reward, Matt. 10.41. that is, if we reſpect him as hee is a prophet onely, and for no other reſpect: ſo the ſub
breath of our noſtrils, Lament. 4.11. So the ſhields of the earth. Pſal 47.9. And lapides ſanctitatis, Lament. 4.1. and Vectes, the barres, Hoſ. 11.6. For as the barres carried the arke, ſo doe they the weight of the common
Act. 1.23. and Luc. 22.25. The higheſt titles and ſtiles belong to God onely; titles in the ſecond place belong unto the angels who are Gods miniſters; they are called Thrones, dominions, principalities, and powers, Coloſſ. 1.16. and in the third place belong to Princes who are Gods deputies; ſubjects muſt not give that to their prince which is due to God, as when they ſaid to Herod,
Num. 12.8. Wherefore then are ye not affraid to ſpeake againſt my ſervant againſt Moſes. Sol. larch
marketh upon this place, hee ſaith not againſt my ſervant Moſes, but againſt my ſervant againſt Moſes: againſt my ſervant, alMoſes: Againſt Moſes my great ſervant, ſeing he is both my ſervant and my ſervant Moſes, how can ye ſpeake aGen. 21.10. He ſhall not be heire with my ſonne with Iſaac, hee ſhall not be haire with my ſonne, who am a free woman; nor with Iſaac who is the child of promiſe.The voice of a god and not of a man, Act. 12.22. Wee muſt not give them that which belongeth unto angells; their higheſt titles are to be called Gods upon earth, and to reſemble the angels, Thou art wiſe as an angell of God, 2. Sam. 14.15. therefore to ſpeake diſdainfully of them, as the Iſraelites ſaid, What portion have wee in David? neither in the ſonne of Ieſſe, 1. King. 12.15. that is a great ſinne; it is a ſinne to curſe him in their bedchamber, for a bird of the aire ſhall carry the voice, and that which hath wings, ſhall tell the matter, Eccleſ. 10.2. But the greateſt ſinne to raile publikely againſt him, Thou ſhalt not curſe the ruler of my people, as Shimei did David, 2. Sam. 16. Thou ſhalt not curſe the ruler of my people; hee is the father of the commonwealth, and a man muſt not curſe his father and his mother, for then hee is to die the death: the king is the light of the body, and hee that toucheth him toucheth the apple of his eye: Wee muſt ſpeake of prin
So to give homSam. 10. Samuel kiſſed Saul; this was called oſculum homagij, the kiſſe of homage; David alludes to this, Pſal. 2. Kiſſe the ſonne it was their manner, that others did not kiſſe the King himſelfe, but they laid their hand under his hand, and then kiſſed their owne hand, thus did Solomons breGen. 24. and the Ethiopians uſe to doe unto this day as R. Abraham teſtifieth.
That wee may the better take up what honour is due to Princes, let us conſider Pſal. 82. who endited this Pſalme? it was the Lord: who wrote it? it was Aſaph: againſt whom was it directed?Verſ. 5. They know not, neither will they underſtand, they walke on in darkeneſſe, and all the foundations of the earth are out of courſe: yet marke what hee ſaith of theſe Iudges: Ye are gods, and all of you are the children of the moſt high; If theſe be called gods whom he reproves ſo ſharpely for neglect of their dutie, how are they then to be reguarded, as the children of the moſt high, who accept not the perſons of the wicked? Verſ. 2. Who defendeth the poore and fatherleſſe, Who doth juſtice to the afflicted and needie, and riddeth them out of the hand of the wicked, verſ. 4.
Subjects owe to their Prince another ſort of hohonour God with our ſubſtance, Prov. 3.9. So ſhould we honour the Prince with our ſubſtance;
Cenſus vectigalis, cenſus canonis, & cenſus capitationis. Cenſus vectigalis was the tribute or cuſtome which he got of ſtrangers;Cenſus canonis was the kings ſet rent, or his Segulla; and Cenſus capitationis was the pole moAct. 22.26. Paul ſaid, I bought it with a great ſumme
Sam. 10.27. but the children of Belial ſaid, How ſhall this man ſave us? and they deſpiſed him, and brought him no preſents: but ſuch as the Lord touched their hearts brought gifts to him: if they be called the children of Belial who offered no gift to the king, much more are theſe the ſonnes of Belial who refuſe to pay, that which is due unto him.
The ſecond duty of the ſubject to their Prince is
How is magiſtracie called the ordinance of God, ſePeter called it an humane ordinance, 2. Pet. 2.13. Submit your ſelves [to every ordinance of man.
It is the ordinance of God,
Prov. 8.16. By Mee Princes reigne, but it is called an ordinance of man, becauſe the ſeverall formes of government are not from God im
In the civill adminiſtration hee uſeth the naturall ſenſe and reaſon of man, left in man after the fall, to rule and to preſcribe lawes, except onely in the lawes of Moſes policie; but concerning Church policie, the Sonne of God out of his owne mouth preſcribeth lawes to it.
Magiſtracie is an humane ordinance ſubjectivè, beobjectivè, be
When wee ſubmit our ſelves to the authority of the Prince, and to the authoritie of the Church, what dif
The authority of the Prince, differreth much from the government of the Church, becauſe this government praeſt imperio ſuo, but Church men praeſunt legatione aliena, as they are Embaſſadors from the Lord, Priores ſem per obtinent dignitatem, hi in cauſa legationis tantum, and ſo we are to obey them onely.
Whether is the King above his ſubjects or not?
Wee muſt diſtinguiſh here betwixt the Kings perSam. 18.3. Thou art worth ten thouſand of us.
How is it ſaid then, 1. King. 12.7. If thou wilt be a ſervant to this people this day, and wilt ſerve them, and anſwer them?
ſervice how it is taken.[ſervice] is not taken properly here, but onely thus, if thou wilt yeeld to them in ſomethings, and therefore 2. Chr. 10.7. it is ſaid, If thou wilt be kinde to this people, and pleaſe them, and ſpeake good words to them: here hee explaineth what hee meant by that, If thou wilt ſerve them, that is, to deale kindely with them.
By mee kings reigne, Prov. 8.16. So Ioh. 18. Thou ſhouldſt have no power except it were given thee from above; this obligation dewho reſiſteth the power, reſiſteth the ordinance of God, Rom. 13.2. So Num. 16.11. What are wee? ye have not murmured againſt us, but againſt the Lord.
When the Prince commandeth the ſelfe ſame thing which is commanded by the law of God; is there but one ſinne when the law is broken here, or more ſinnes?
Whether doe lawes of Princes bind the conſcience?
They bind not the coprimariò & per ſe; becauſe he only who can puniſh the ſoule, can bind the ſoule & Gerſom uſeth this coprimario & per ſe.
primariò, becauſe he breaketh the Phyſitians coThou ſhalt not murther; & as the ſoule is ſaid to be in a place per concomitantia ̄, becauſe it is in the body which is properly in a place:per concomitantia ̄, becauſe they depend upoprimariò & per ſe bindeth the co
Whether doth a mans conſcience bind him more, or the commandement of his ſuperior?
His conſcience bindeth him more than the law of his ſuperiour. Let every ſoule be ſubject to ſuperior powers,
The conſcience hath none directly aboue it,Dan. 3.18. Bee it knowne to thee, O King, that we will not ſerve thy gods, nor worſhip thy golden image which thou haſt ſet up. They refuſed to give obedience to his unlawfull commandements, and yet they ſubmit themſelves moſt willingly, and acknow
We the ſubiects are ſubiect to the law, and the King is ſubiect to the law, what is the difference then be
legibus ſolutus legibus tamen vivit. Secondly, the law is conſidered as an in
Contrary to this obedience is, quando mendaciter ſe ſubijciunt. Pſal. 18.44. When they yeeld fained obedience:
Prov. 24.21. My ſonne feare the Lord and the King,
Eſſani what.and meddle not with them that are given to change. Eſſani were called Haſhoni rebels,Prov. 30.29. There are three things which goe well,
yea foure which are comely in going, a Lyon which is ſtrong amongſt beaſts, and turneth not away for any; a Greyhound, an hee Goat alſo, and a King againſt whom there is no riſing up.
The concluſion of this is, the Iewes ſay,Eſto orans pro ſalute regni, nam ſi non eſſet authoritas publica, vir proximum ſuum deglutiret, ut piſces majores minores: Pray for thoſe who are in authority, for if there were no authothe wicked would devoure them that are more righteous then hee, and make men as the fiſhes of the ſea, which have no ruler over them. Habak. 1.13.14.
Let the Elders that rule well be counted worthy of double honour, eſpecially they who labour in the word and doctrine. 1.Tim.5.17.
THis word father is taken ſundry wayes in the Scripfather taken diverſly.Iſraelites are called the ſonnes of Iacob and Ioſeph, Pſal. 77.15. they are called the ſonnes of Iacob, becauſe they came of his loynes; and they are called the ſonnes of Ioſeph, becauſe he fed them and nouriſhed them
Egypt.
Iſraelites why calIacob or Ioſeph.
Num. 3.1. Theſe alſo are the generations of Aaron and of Moſes, they were Aarons generation by naMoſes generation; becauſe he taught them and inſtructed them: & ſo the Preachers are called ſpirituall fathers, becauſe they beget children by the immortall ſeed of the word. 1 Pet. 1.23. & 1 Cor. 4.15. In Chriſt Ieſus I have begotten you through the Goſpell. So Gal. 4.19. My little children of whom I travell in birth till Chriſt be formed in you.
Children that are begotten of this incorruptible ſeed will reverence their fathers; and thoſe who be Tim. 1.3. and not baſtards, and Act. 17.11. they will carry all due reverence and reſpect to their parents; but thoſe who are onely mothers chilCant. 1.6.
My father, my father, the charet of Iſrael, and the horſemen thereof. 2. King. 13.14.
It may be ſaid, how can they be called fathers, ſeeing Chriſt ſaith, Mat. 23.9. Call no man your father upon earth, for one is your father which is in heaven.
Moſes chaire, then they might call them fathers, that is, as long as they taught the truth; but when they were not directly ſuborcall no man your father, for one is your father in heaven; if the earthly father be ſubordina
the kingdome, the power, and the glory, then call him not father. Againe, when the earthinſtrumentum conjunctum
gratiae, and not remotum, then count him not father; but if hee count himſelfe onely inſtrumentum remotum, then count him father. Example, God when he cureth a man by phyſick; phyſick is inſtrumentum propius, and the man who applyeth it, is inſtrumentum rem
So the word it ſelfe is inſtrumentum conjunctum, and the miniſter who applyeth it, is but inſtrumentum remotum. Now if hee ſhould thinke himſelfe to bee instrumentum conjunctum, he is not to be called father. So ſpirituall fathers are calAngels. Rev. 2.1. and Saviours, Obadiah 21. But here we muſt take heed, that we apply not this word in parSaviour, this is my Angell; for as Iudges are called Gods in generall, it cannot be ſaid ſo of this or that particular man, that he is a god: So although this word Angell be ſaid of the miniſters in generall; yet it cannot be applyed to any of them in particular.
So the Scripture uſually calleth Prophets,
Ʋir Dei.
[Iſh Elohim] the men of God, that is, the excellent men of God; as Samuel is called the man of God. 1. Sam. 9.7. Elijah a man of God: 1. King. 17.24. the young Prophet a man of God. 1. King. 13.1. Eliſha a holy man of God, Moſes called the man of God. Deut. 33.1. 1. Chron. 23.14. and Ezr. 3.2. David a man of God. 2 Chron. 8.14. Igdaliah a man of God, Ier. 35.4. So in the new teſtament Timothie is called a man of God. 1. Tim. 5.11. and generally it is applyed to all Preachers, that the man of God may be made perfect. 2. Tim. 3.16.
Theſe things which are Gods are are moſt excellent; ſo ſhould they be who are ſeparated to this holy calling, he hath concredited to them his word; the breaking of bread to his people, and the cuſtody of the ſoules of his people, Obey them that have the rule over you, and ſubmit your ſelves, for they watch for your ſoules, as they that muſt give account. Heb. 13.17.
Whether may this word god bee attributed to Prea
Not, it is given onely to Magiſtrates and Rulers in the ſcripture, but not to ſpirituall Rulers.
Exod. 22.28. Thou ſhalt not curſe the gods, Paul giveth this ſtile to the high prieſt. Act. 23.5.
Paul giveth this title to him here as a Iudge, becauſe he was ſitting in judgement; but not as he was the high Prieſt.
King. 4.27. Contrary to this reveKing. 9.11. Wherefore came this mad fellow to thee? So 2. King. 2.23. Goe up thou bald head goe up thou bald pate. They mocked and ſtoned him, and wiſhed that he might be taken away in the whirlwind, as his maſter Elijah was taken away before him.
Theſe duties ſhould be performed as they are Preato receive a Prophet as a Prophet. Mat. 10.41. this is true honour.
double honour. 1 Tim 5.17. which is an alluſion to the double portion, which the firſt borne got under the law.
Firſt, this maintenance ſhould be given them in due time.Exod. 22.29. Non tardabis lachrimam tuam, Thou ſhalt not delay to offer thy firſt fruits and thy liquor; it is callachryma, a teare; becauſe it was preſſed out in the preſſe like teares. Qui cito dat, bis dat; they that give ſoone, give twice. Pſal. 68.52. Aethiopia currere fecit manus ſuas ad Deum,
Secondly, it ſhould not bee contracta manus, a ſhut hand. Deut. 15.7. they gave it ſecundum ſufficientiam
ſpontaneitatis manus, according to the ſufficiencie of the free will offering. Deut. 16.10.openeth his hand and filleth with his bleſſings every living thing. Pſal. 145.16.
Thirdly, they gave it cheerefully: Deut. 16.11. And thou ſhalt rejoyce before the Lord thy God; the Lord loveth a cheerefull giver. 2. Cor. 9.7.
The concluſion of this is,Micahs Levite; ten ſhekels of ſilver, a ſuite of apparrell, and meat and drinke. Iudg. 17.10.
Epheſ. Honour thy father and thy mother (which is the firſt commandement with promiſe,) that it may be well with thee, and thou mayſt live long on the earth.6.7.
THe Lord commanded the Iewes to reverence their parents, and hee addeth the reaſon, that their dayes may bee long in the land. Deut. 22.6. Thou ſhalt not take the dame with the young ones, that thy dayes may be prolonged in the land; they were commanded to ſpare the dame, becauſe ſhee repreſented the parents in bringing up of her young ones; and if their dayes ſhould be pro
That thy dayes may be long in the land,
that they may prolong thy dayes [Iarichun jamecha] Parents are ſaid to prolong the dayes of the children, becauſe they are inſtruments of the prolonging of their
to ſave themſelves and thoſe that heare them. 1. Tim. 4.16. or, that thy dayes may bee long in the land, that is, may be prolonged, prolongentur. So Luc. 12.20. This night they ſhall take away thy ſoule, that is, thy ſoule ſhall be taken away.
Gen. 49.36. The bleſſings of thy father are with the bleſſings of my progenitours; all the bleſſings of the predeceſſors concurring with the bleſſings of the fa
thou ſhalt come in a luſtie old age to the grave. Iob. 5.26. this the Greekes call Calah is abundance of dayes, thou ſhalt goe to thy grave in abundance of dayes; and age is promiſed as a bleſſing, not a troubleſome old age, but a luſtie and ſtrong old age. Gen. 25.8. Then Abraham gave up the Ghoſt, and died in a good old age, an old man and full of dayes, Iob ſaith, thou ſhalt come to thy grave in a full age. Deut. 33.25. As thy dayes are, ſo ſhall thy age be, that is, thou ſhalt be in thine old age, as thou waſt in thy young yeres; and it is ſaid of Moſes, Deut. 34.7. That he was an hundred and twenty yeares old when he died, and his eyes were not dimmed, nor his naturall force abated; that is, his humidum radicale, or naturall moiſture was not abated,Hierom readeth it, his eyes were not dimme, nor his teeth looſed.
Thou ſhalt come to thy grave in a full age, like as a ſhocke of corne cometh in, in his ſeaſon. Iob. 5.26. Marke an exherbeſcit in peritia, he groweth up like a tender plant in his young yeares; then adoleſcit, he ſhooteth up and promiſeth ſome fruit; and then hee groweth old, withered, and white; then death cutteth him downe, and then hee is threſhed and winnowed, and all his goods taken from him. Laſtly, he is laid up in the grave as in a barne, to be brought forth in the ſpring time at the reſurrection.
How is this promiſe fulfilled? for wee ſee often that good children who are obedient to their parents die ſoone, and the wicked live long.
There is a twofold reckoning of a mans life in the Scriptures: Firſt,
young old; ſuch a one was Salomon, when hee was young in yeares, yet he was old in grace; and Ioſias while he was yet young, began to ſeeke after the God of David his father. 2. Chron. 34.3.
There are others who are old in yeares but have made no progreſſe in grace: the Lord obſerveth theſe two, Eſay. 65.20. There ſhall be no more thence an infant of dayes, nor an old man that hath not fulfilled his dayes, for the children ſhall die an hundred yeares old, but the ſinner being an hundreth yeare old ſhall be accurſed.
So that wee may obſerve men of three conditions,Salomon and Ioſias. Secondly, ſome old in years and old in grace.Prov. 16.31. The hoary head is a crowne of glory if it bee found in the way of righteouſneſſe, and Eſay. 46.4. And even to your old age I am he, and even to your hoary haires will I carry you. Levit. 19.22.Thou ſhalt riſe up before the hoary head, the Chaldee paraphraſt paraphraſeth it,
thou ſhalt riſe up before the wiſe,
Ioab. 1. K
2.6. Let not his hoary head goe downe to the grave in peace. When an obedient ſonne to his pa& diu fuit, ſed non diu vixit, that is, he hath been long, but he hath not lived long; for even as a ſhip when ſhe is toſſed to and fro in the ſea by ſtormie winds and tempeſts,
That thy dayes may be prolonged in the land, it is meant here of a good age, which hath both a naturall life and the ſpirituall life, for Godlineſſe hath the promiſes both of this life, and of the life to come. 1 Tim. 4.8.
Hophui and Phineas for diſobedience to their father Eli, and Abſolon for his diſobedience to his father David: Obſerve what judgements light upon ſuch diſobedient children. Firſt they are accurſed as Ham was, Gen. 9. Secondly they die a miſerable and violent death. Prov. 30.17. The eye that mocketh at his father,
and deſpiſeth to obey his mother, the ravens of the valley ſhall picke it out, and the young eagles ſhall eate it. Thirdly, Hee that curſeth his father or his mother, his lampe ſhall be put out in obſcure darkeneſse: that is, he ſhall die childleſſe, and ſhall not have one to ſucceed unto
Salomon one Tribe, that David may have a light alway in Ieruſalem: that is, one to ſucceed in his kingTekoah called her her cole, 2. Sam. 14.7. They ſhall quench my cole wh
And Nadab, and Abihu, becauſe of their rebellion, dyed before the Lord in the wilderneſſe, and they had no children. Numb. 3.4. and 2 Chro. 24.2.
The bloodie and deceitfull man ſhall not live out halfe his dayes, Pſal. 55.23. and Iob. 15.32.Hee ſhall be cut off before his time. So Eccleſ. 7.17.Why ſhouldeſt thou die before thy time. A man dieth before his time when hee ſhortneth the ordinary courſe of his life by ſinne, as when the bloody man is cut off for murther by the MaHoſea. 9.10. I founde Iſrael like grapes in the wilderneſſe, I ſaw your fathers as the firſt ripe in the figge tree at the firſt time.
Whither thou art to goe,
That thou mayeſt live long on the earth, Epheſ. 6.3. but hee leaveth out, whither thou art to goe, becauſe now there is no typicall ho
This ſheweth the folly of the Iewes who hold that they who are buried out of Canaan, at the reſurrection ſhall be carried thorow the cavernes of the earth, untill they come to the holy land of Iſrael, and there they ſhall riſe: & this they cal [gulgulmehhilloth] volutatio cavernaru ̄.
Secondly it refuteth the ſuperſtitious conceit of many who thinke that there is more holineſſe in Canaan than in any other land, and many bloody battles have beene fought for it; whereas now it is no better than any other land.
Exod. Thou ſhalt not kill.20.13.
Gen. 1.26. Let us make man,
How wonderfully haſt thou wrought me, in the loweſt parts of the earth; Pſal. 139.15. [rucamti] as curiouſly as a cunning piece of tapeſtry is wrought,Seventy tranſlate Deus est
ſtatuarius, it is the Lord that made the mould, and the mothers belly is the ſhop wherein he moulded man below here; all that hee made before he made man Let us make man to our image, therefore he hath a great care that his life be not put out.
The ſecond reaſon why man ſhould not be killed,Hee ſweareth by himſelfe, becauſe hee hath no greater to ſweare by, Hebr. 6.13. So when hee made man he made him to his owne image: becauſe hee had no greater to make him by. Phydias the painter painted the image of Minerva and his owne image ſo cunningly together,Simile. Phydias painted the iMinerva with his owne.Minerva, ſhould marre the image of Phydias; and whoſoePhydias, ſhould marre the image of Minerva; ſo the Lord placed his image ſo cunningly in man, that whoſoever defaceth his image, defaceth the man; and whoſoever killeth the man deEſay 28.25. Hordeum ſignatum, that is excellent barly, when God ſet his ſeale upon man, it ſhoweth that hee was an excellent creature; there is no Prince that will ſuffer his image to be abuſed.
There fell out a ſedition at Antioch, becauſe Theodoſius the Emperour exacted a new kinde of tribute from the people; the people in a commotion breake downe the image of the Empreſſe Priſcilla,
5.
Macedonius the monke aſſwaged the wrath of Theodoſius the Emperour.Macedonius a monke indued with heavenly wiſedome, came out to meete him, and ſaid after this manner: Tell the Emperour theſe words, that he is not onely an Empe
Seing the life is in the blood, then the image of God may be ſaid to be in the blood, becauſe it is in the life.
The image of God is in the blood, per concomitantiam,
The image of God is in the ſoule tanquamin proprio ſubjecto, as in the proper ſubject: it is in the body,tanquam in organo, as in the organ, therefore the Apoſtle willeth us to make our members weapons of righteouſneſſe, Rom. 6.19. And it is in the blood, tanquan in copula, as in the bond, for the blood is that which coupleth the ſoule and the body together.
How pretious a thing is the life of man in the ſight of God, Exod. 21.22. If they follow no miſchiefe, that is,faetus ſignatus: and when the child is borne, ſee what care the Lord hath for the ſafety and indemnity of his life; firſt hee ſetteth up a Magiſtrate to defend him, and then hee commandeth that the houſes have battlements about them, that hee fall not over, and ditches to be covered, that hee fall not in; and not onely commandeth hee the man that killeth to be killed, but the beaſt alſo that killeth a man, to be killed, and his fleſh not to be eaten, Exod. 21.28.
The concluſion of this is:Gen. 9.5. Surely your blood will I require at the hand of every beaſt, at the hand of a man, and at the hand of every mans brother; after that the Lord had ſaid, I will not curſe the ground any more for mans ſake, although the imaginations of his heart be evill alwayes, and after that God was reNoah, and ſmelled his ſacrifice; yet hee ſaith, I will require the blood of man, to teach us, that murther falleth not under this remiſſion, I will require it at the hands of a beaſt; although it cannot ſinne, yet it ſhall be ſtoned to death, and the fleſh of it ſhall not be eaten,
Exod. 21.28.homo naturâ, vir dignitate, & frater cognatione: a man by nature, a mighty man by his dignity, and a brother by neereneſſe of blood.
Matt. Whoſoever is angry with his brother, &c.5.22.
THere are ſundry degrees of this murther before it come to the act;cos virtutum, it is a whetſtone to all the vertues, and the defect of it, is called Matt. 21.12. but his reaſon anteverted his anger. Ioh. 11.33. Hee troubled himſelfe, his reaſon ſtirred up his paſſions,turbavit ſeipſum.
Secondly, when this anger is not moderated, then it is unjuſt anger,Ionas anger was, cap. 4.9. I do well to be angry even unto the death. So Moſes anger; his paſſion blinded him ſo, that he ſpeaketh to God in the feminine gender, Num. 11.15. [veim cacah at gnoſheh li] If thou deale ſo with me, kill me I pray thee.
Anger followeth reaſon more then concupiſcence, & concupiſcence is more brutiſh: when anger revengeth it ſelfe, it is ſub ratione vindictae, but luſt hath no regard to reaſon. This anger being exorbitant, is turned into ſin,
And thirdly, when it endureth too long, then it is not juſt anger, Let not the Sun goe downe upon your wrath. Eph. 4.26. and anger reſteth in the boſom of fooles. Eccl. 7.9.
There is nothing that a man is more tryed in, then in his anger, the Hebrewes have a proverbe, Bekis bekos, bekagnas, that is, a man is tried by his purſe,in marſupio
in poculo.
in ira. He is oNahum. 1.3. The Lord is ſlow to anger, and [Gadol coah] great in power. So Num. 14.17. And now I beſeech thee, let the power of my Lord bee great,
14.17. id eſt, praeceps ad iram.according as thou haſt ſpoken, ſaying, the Lord is long ſuffering, and of great mercy, and a man of this ſpirit is called a man of a coole ſpirit. Prov. 17.27. and Mat. 18.26. Produc ſuper me ſpiritum tuum; that is, have patience, and Erech Appaijm, one who hath wide noſtrils, Exod. 34.6. For he who hath narrow noſtrils, commonly is of a haſty ſpirit.
So if hee continue in his anger; there is nothing that a man is more ready to keepe then his wrath, and thereServare, pro ſervare iram,
Ier. 3.5. Will hee reſerve for ever, that is, will he reſerve his anger for ever. Pſal. 103.9. Neither will hee keepe for ever, that is, hee will not keepe his anger for ever. So Levit. 19.18. Thou ſhalt not revenge [Velotittor] nor keep,
Eſau kept his anger againſt his brother Iacob untill
Gen. 27.41. and his poſteraſe it, raſe it, even to the foundation thereof. Pſal. 127.7.
Whether is this a commandement or not, when the Lord ſaith, be angry, but ſinne not. Epheſ. 4.9.
Although it ſeeme to bee given out by way of comIf yee bee angry ſinne not, ſo Pſal. 86.1. The Lord ariſeth and his enemies will be ſcattered; that is, if the Lord ariſe, his enemies will bee ſcattered. So Verſe 9. Thou O God ſentſt a plentifull raine, and thou confirmedſt thine inheritance, that is, when thou ſendeſt a plentifull raine, thy inheritance is confirmed.
Exod. 23.5. If thou ſee the Aſſe of him that hateth thee lying under his burden and wouldeſt forbeare to helpe him; thou ſhalt ſurely helpe with him. The Chaldee paraphraſt in his paraMat. 5. If thou bring thy gift to the Altar & there remembreſt that thy brother hath ought againſt thee, leave thy gift at the Altar, and goe and be reconciled to thy brother; ſo, leave the Aſſe for a while, and firſt bee reconciled to thy enemy: the Lords chiefe intention is here of reconciliation, hath God regard of Aſſes. 1. Cor. 9.9?
animus habitat in oculis, the minde dwelleth in the eye; there is an evill eye, which is a covetous eye. Prov. 23.6. Eat not the bread of him that hath an evill
eye, that is, of a covetous eye; ſo there is an adulterous eye. 2. Pet. 2.14. And there is an envious eye, Deut. 15.9. Take heed that thine eye be not evill againſt thy brother; and there is a murthering eye, 1. Sam. 18.9.And Saul eyed David from that day forward, Hebraicè, he looked upon him with an evill eye: So Iob. 16.9. Mine enemie ſharpeneth his eye upon me; theſe the Greeks call
Thirdly,Gen. 4. Why is thy countenance fallen,
Aph is called the noſe, and it is called anger, becauſe anger ſheweth it ſelfe in the noſe, and ſo I take that place. Eſay. 2.22. Ceaſe from man whoſe breath is in his noſtrils, that is, medif his wrath he once kindled, yee periſh from the way. Pſal. 2.12. The breath to be in the noſtrils is commonly taken to bee a ſigne of infirmity, becauſe the breath ſheweth it ſelfe at the noſe.
But it would ſeeme here that it ſignifieth infirmitie, for the words following imports infirmitie, [Ki ba me] wherein is he to be eſteemed?
The words ſhould not bee read Ba me, wherein,[Bamme] excelſus in one word, becauſe he is eſteemed the high and mighty, beware that yee anger him not, for hee is the mighty God; and the words of the next chapter following import this, For behold the Lord, the Lord of hoſtes doth take away from Ieruſalem and from Iuda, &c. this the Greeks call ſupercilium contrahere, to frowne as men doe when they are angry.
So it ſheweth it ſelfe in the face, Levit. 17.10.I will ſet my face againſt that ſoule that eateth bloud; that is, mine anger. So Gen. 32.20. I will appeaſe thy face, that is, thy anger; and Lament. 4.16. The face of the Lord hath divided them. So Ier. 3.12. I will cauſe my face to fall upon them, and 1. Pet. 3.12. The face of the Lord is upon them
that doe evill, that is, his anger is upon them.
Ketzeph is put both for foame and anger. Eſther 1.12. The King was very wroth, and his anger burnt within him; theſe the Greekes call
Act. 7.5.
Ier. 18.18. Come let us ſmite him with the tongue. The tongue is compacomminus, neare hand, and an arrow that killeth eminus, that is, afarre off. Gen. 49.23. and to the ſharpeſt ſword that is call ſica, Pſal. 42.10. and to a razor, and to the Iuniper coales that burne moſt hotly. Pſ. 120.4. & to a rod, Prov. 14.3. In the mouth of the fooliſh is a rod of pride; that is, with his tongue hee beateth others. And Hierom interpreteth that place, 1. Tim. 3.3. A miniſter muſt not be a ſtriker, that is, hee muſt not raile with his tongue, and verſ. 18. He muſt not be given to wine, belingua continet pharmaca vitae & mortis, the tongue hath both the drugs of life and death, & mors & vita in manu linguae, death and life are in the power of the tongue. Prov. 18.21.
Ieruſa em, Canaan, and the places about it, to ſhew the eſtate of the godly and the wicked.Canaan, Ieruſalem, and the places about Ieruſalem, to expreſſe the future and bleſſed eſtate of heaven, anagogically; ſo by other places, to expreſſe
Tophet is called Gehenna; ſo the lake of Sodome is called the torments of hell. Revelat 19.20. Theſe were caſt into the lake of fire, burning with fire and brimſtone. So Iude. 7. and here our Saviour Chriſt alludeth to the puniſhments that were amongſt the Iewes.Iſrael doe not agree in every thing.Iſrael, and the three puniſhments ſpoken of here to agree all together; for in the leaſt judicatorie in Iſrael they judged not of matters capitall, of life and death, but in matters of goods; but Chriſt ſaith here, hee that is angry with a man is worthy of judgement, the judgement which Chriſt ſpeaketh of here, cannot be applied to theſe judicatories that were in Iſrael: and there is a third ſort of judgement aſſigned here to Gehenna, but the Iudges in Iſrael puniſhed none in Gehenna, onely the idolatrous fathers burnt their children there to Moloch: we muſt onely then make the compariIſrael ſo ſhall there be greater or leſſer paines in hell.Moloch, ſo for the greateſt ſort of anger, there ſhall be the grea
The ſecond thing to be conſidered here, is the word Raca: Hebrew and Syriack words,Raca is not interconvitium non acre ſed familiare, a word which in familiar ſpeech the maIudg. 9.4.Abimelech. hired vaine and [Rekim] light perſons, the Seventy tranſlate it, viros inanes, hence come the Saracens
Sarack,
vacuum eſſe, men who lived by robbery and had nothing of their owne, as ye would ſay, empty men; they ſhould not bee called Saracens, from Sarah, for they came of Hagar, they ſhould be rather called Hagarens.
A ſecond reaſon wherefore this word Raca is not inIob. 39.30. Her young ones [legnalegnu dam] ſuck blood; but it is better expreſſed by the ſound, then tranſlated, they glut-glut bloud: So there are ſome words in the new Teſtament that cannot bee expreſſed well by tranſlation,Gal. 6.7. ſigPet. 3.10. The heavens ſhall goe away
with a great noyſe, it is more then a noyſe, it is ſuch a noyſe as the ſea maketh in a great ſtorme.
The third thing to bee marked here is that which Chryſoſtome obſerveth; he who is angry with his brother without a cauſe is guilty of judgement; therefore hee who is angry with his brother for a cauſe, is not guilty of judgement, and if hee have a juſt cauſe he may call his brother foole; Chriſt called his Diſciples fooles, Luc. 24.25.Paul called the Galatians fooliſh. Galat. 3.1.
This fallacie is like to that which is propounded to boyes in the ſchooles.
That which thou boughteſt in the market that didſt thou eat.
But thou boughteſt raw fleſh in the market. Therefore thou didſt eat raw fleſh.
The boy is taught to anſwer to this fallacie, that here they paſſe from the ſubſtance in the propoſition, to the accident in the aſſumption, from the fleſh to the rawquatuor termini, foure termes; and ſo here they paſſe from the meaneſt degrees of the paines of hell, to the higheſt degree; all ſorts of ſinnes are not puniſhed in the higheſt degree of puniſhment, as hee that calleth his brother foole, but yet all ſorts of ſinnes are puniſhed in hell with greater or leſſer puniſhment.
The concluſion of this is; Prov. 4.23. Keepe thy heart with all diligence, for out of it proceed evill thoughts and murthers. Mat. 15.19.
Secondly, as ſinnes increaſe, ſo doe the puniſhments.
Exod. If men ſtrive and hurt a woman with child, ſo that her fruit depart from her, and yet no miſchiefe follow, he ſhall be ſurely puniſhed, &c.21.22.
AS the world in the creation was firſt a confuſed maſſe, and then the Lord by degrees diſtinguiſhed the ſeverall dayes workes; ſo doth the Lord in the creaIob. 10.10. Haſt thou not powred me out like milke, and curdled me like cheeſe? then he becommeth fleſh, and is no more called ſeed, but faetus, a birth; Thirdly, the principall parts of the body are faſhioned, as the heart, the braine, and the liver; and the reſt of the members are not yet diſcerned: Fourthly, when the armes, thighes, and the reſt of the members are diſtinctly faſhioned, then it is no more calfaetus,
infans, Nagner, puer, from nagnar, movere, becauſe hee beginneth to ſtirre in his mothers belly, the 35 day, and then the child is ſeptimeſtris, borne in the ſeaventh moneth, and none liveth before that time: but if the foetus be perfect the fourty fift day, then hee beginneth to ſtirre the nintieth day, and his birth falfoetus bee perfect in the fiftieth day, then hee beginneth to ſtirre in the hunEmbrio,
David called Golem. Pſal. 131.16. After all the parts are forDavid ſpeaketh of theſe degrees how the child is faſhioned in the mothers belly. Pſal. 139.16. Thine eyes did ſee my ſubſtance yet being unperfect, and in thy booke all my members were written, which in continuance were faſhioned, while as yet there was none of them.
Exod. 21.22. are not rightly tranſlated in the vulgar tranſlation; If men ſtrive and hurt a woman with child, ſo that her fruit depart from her, and ſhee live, he ſhall be ſurely puniſhed, their meaning is, that the man ſhall bee puniſhed by a fine or mulct for ſtriking of the woman if ſhe abort; but if ſhe live, although the child die, yet the ſtriker ſhall not die for it, whereas the
[aſon] damnum,
Embrio, or that which is called maſſa rudis, before all the members be faſhionSeventy tranſlate it,non ſignatum; and the Rabbines call it aſiman, which word they borrowed from the Greekes, as money not ſtamped or ſealed,Embrio before the ſoule be created in the body; and that word Aſon which is interpreted death,iſhon, as you would ſay virunculus, which the Germans call Mannikin, or like the little man ſeene in the aple of the eye; as if they would ſay, if the body be fully faſhioned, and have all the members, and be a little man, then hee who ſtriketh the mother, and maketh her to abort, ſhall die for it; but if the birth be not perfectmannikin, when the ſtriker ſtriketh the mother and ſhee abort of ſuch a birth, hee ſhall not dye for it.
When a man ſtriketh a woman in the ſeaventh moneth, hee is rather to be judged a murtherer, than in the eight moneth, if ſhe part with her child; for the child which is borne in the eight moneth is comZeta nota ſeptenarij numeri apud Graecos,
vive; Theta ſtandeth for the eight number, and being the firſt letter of the word [Napal] abortivus, or deciduus fructus, the child borne before the time, oppoſite to chordus, who is borne after the time, ſuch as thoſe were called ſubgrundini,
Salomon alludeth to this Eccleſ. 6.3. Hee that hath no buriall, an untimely birth is better then hee; the reaſon why the infant liveth who was borne in the ſeventh moneth,Octimeſtris liveth not in the birth, and it may be preſuppoſed that the infant was dead at the time, the mother bearing it in the eight moneth; ſo it was not the ſtroke of the ſtriker that made the child to die, but becauſe it was in the eighth moneth, therefore ſhee brought forth this dead child.
It is a great crueltie to kill the child in the mothers belly, to kill this innocent in his firſt manſion, which ſhould have beene the place of his refuge;Shilo, becauſe (as the Hebrewes ſay) the young infant ſhould live peaceably in it, in his mothers wombe, as in
Benah, and Rehab killed Iſhboſeth, David ſaid, ye are wicked men who have killed a righteous perſon in his owne houſe, upon his owne bed: ſhall I not require this at your hands? 2 Sam. 4.11. So the Lord will require at the hands of ſuch killers, the blood of infants.
The concluſion of this is,Cor. 8.9? but his chiefe intention is, that young in
Saul tooke a ſword and fell upon it, and died. 1.Sam.31.4.
ALl power which man hath is of God, and the Lord hath reſerved the power of death and life to himSam. 2.6. Deut. 32.19.Dominium
Vtile.
Supremum
uſufructuarium, and hee hath granted him dominium utile, but not ſupremum dominium, not abſolute and high dogiven the earth to the ſonnes of men, Pſal. 115.16. hee hath granted utile dominium to them, but not the ſupreme dominion,Cor. 7.4. The wife hath no power over her owne body, but the husband; before ſhe was married ſhe had the poweand whatſoever paſſeth through the pathes of the ſeas, Pſal. 8.7, 8. thoſe he may kill, becauſe the Lord hath given him power over them to kill them for the maintenance of his life; but he is not Dominus vitae, nes membrorum, he is not lord of his owne life or of the leaſt member of his body; therefore hee may not kill him
This ſelfe murther is contrary to the Law of nature, contrary to the divine law,Cor. 15.
Paul ſaid, cupio diſſolvi, I deſire to be diſſolved, Phil. 1.23. When the ſoule is out of the body, it deſireth to be in the body. Revelat. 6.10.Levit. 19.28. and 21.1. Hag. 2.14.How long O Lord holy and true, doſt thou not judge and revenge our blood? The ſoules call it their blood, becauſe they long for their bodies againe, and for this it is, that the body when it is ſeparated from the ſoule is called [nepheſh] the ſoule, why is the body called the ſoule? becauſe it ſhall be joyned to the ſoule againe as it was before, and the ſoule ſhall dwell in the ſame bo
It is not lawfull for a man to kill himſelfe for deteEſt momentum unde pendet aeternitas, it is the moment upon which our eternity hangeth: and as thoſe who are comNon enim poena vitatur furtiva diſceſſione, ſed creſcit, when a man breaketh the priſon he eſcheweth not the puniſhment by flying, but encreaſeth it rather. Lucretia killed herſelfe that ſhee ſhould not be defiled by Tarquinius, but it had beene no ſinne in her, if ſhe had not given her conſent; for if a woman that is forced againſt her will ſhould loſe her virginity, then chaſtitie ſhould not be reckoned aLuc. 2.29. Now
letteſt thou thy ſervant depart in peace; in the Syriacke it is, now thou openeſt the priPhil. 1.23. I deſire to be diſſolved.
The Stoicks ſaid, if a wiſe man were taken captive
Seneca ſaid, Quamcunque venam noſtri corporis, eſſe venam ad libertatem: hee meant that a man might open a veine, and let himſelfe blood to death: but it was better ſaid of Plato, Ne dividas lignum in via, that is, take not the ſoule from the body in the way here.
What are we to judge of Sampſon who killed himſelfe.
As Sampſon was a type of Chriſt in his conception, ſo was he in many of his actions, and in his death; Gabriel the angell told Mary of her conception: ſo did the angell tell Sampſons mother, Iud. 13.3. and as the angels name who came to Mary was Gabriel, ſo the name of the angell who came to Sampſons mother was Admirable;
Sampſon was a type of Chriſt in his name, he was called Shamſhon, Solilus or little Sunne, ſo Chriſt is the Sunne of righteouſneſſe, Malac. 4.2. Hee was a type of Chriſt in his marriage: as he married with the Philiſtins, ſo Chriſt married with the Gentiles; and Sampſon killed moe at his death then in life, ſo did Chriſt. Sampſon was directed by the Lords Spirit,Sampſon in his death was directed by the ſpiIud. 14.4. His father and his mother knew not that it was of the Lord that hee ſought an occaſion againſt the Philiſtins: as hee was a ſnare to the Philiſtins in his marriage, and directed by the Lord in it; ſo was he in his death, he was directed by the ſpirit of the Lord in it:[Pagnam] huc illuc impelli à Spiritu, Iud. 13.25. as the bells which hung in the skirts of Aarons garments are called [Pagnamon] becauſe they were ſhaken to & fro.
Sampſon deſired to die with ihis enemies, but not that uncircumciſed death.
Hee deſired not to die with his enemies that uncirPſal. 25.9. Deſtroy not my ſoule with the wicked: and his laſt words may be taken rather as a conSampſon,
Sampſon died in the fa
How could Sampſon be a type of Chriſt, ſeing hee committed many great ſinnes?
Many were types of Chriſt, but not in their ſinnes.
Tichonius in his rule ſet downe by Auguſtine, ſaith, Ab his enim, vel removenda quoad ſignificationem iſtam,
peccata;
vel ea in corporis chriſti (quod eſt Eccleſia) partes ac membra, quae peccatis interdum contaminantur, transferenda, hee meaneth, that as types of Chriſt they commitSampſon had beene a ſelfe mur
A man is bound by lawfull meanes to ſeeke the preVivificare,
& notat actum continuum, non inchoatum, that is, it ſignifiNum. 22.33. I ſhould have killed thee, ſed aſinum vivificaſſem, that is, I ſhould have kept the aſſe alive. So
Num. 37.15. Num vivificaſtis omnem foeminam? that is, have ye preſerved the women alive, So Luc. 17.34.
A man is guilty of ſelfe murther, when he ſpendeth the meanes prodigally which ſhould entertaine his life;When thou beſiegeſt a towne, thou ſhalt not cut downe the fruitfull trees, Arbor enim agri homo eſt, for the tree of the field is man, Deut. 20.19. that is, it is the meanes which intertaines the life of man. So Proverb. 27.27.It ſhall be life to thy maides, that is, maintenance. So in the Goſpell it is ſaid, that the poore widow caſt into the treaſury her whole life, that is, her whole ſubſtance. Mark. 12.44. So the woman having an iſſue of blood twelve yeares, ſpent her living upon the Phyſitians. Luc. 8.43. her whole life: So Eccleſ. 6.8. The poore walking before the living; marke the oppoſition, Poore and living, for living and dead; the poore are judged as they were dead civilly, becauſe they want the comfortable meanes to entertaine their life; when men do prodigally waſte the meanes which ſhould entertaine their life,non ſalvatio ſui; ſuch a one was that forlorne ſonne, Luk. 15.13. Who waſted his ſubſtance with riotous living,
Num. 16.38. are called peccatores in animam ſuam, ſinners againſt their owne ſoule; the life of the ſoule is a more excellent life, then the life of the boVita eſt in ſanguine, the life is in the blood, Gen. 9. but our ſpiriThou ſhalt not deſtroy the trees thereof by forcing an axe againſt them, for thou mayſt eate of them; and thou ſhalt not cut them downe, for the tree of the field is mans life. Deut. 20.19. But our ſpirituall life is intertained by the tree of life, Ieſus Chriſt, therefore this life is called the life of God. Epheſ. 4.18.
The Hebrewes ſay, that the Ammonites and Moabites who drew the Iſraelites to idolatrie, and killed their ſoules, were puniſhed unto the tenth generation, that they ſhould never enter into the Congregation: but the Edomites who killed them with the ſword, and the Egyptians who drowned them, were but puniſhed to the third generation.
The concluſion of this is,
Luc. There were preſent at that ſeaſon ſome that told him of the Galileans, whoſe blood Pilate had mingled with their ſacrifices.33.1.
LEt us enquire here, firſt, why Pilate mingled the blood of the Galileans with their ſacrifices? Second
The occaſion why Pilate mingled their blood withPilate killed the Galileans.
Nogeſhim, exactores, in the Syriack, Gabbi, collector tributorum, from the Syriack word Gabha, which ſignifieth to gather tribute or tole; they hated them ſo, that they called them ſinnè contingat tibi uxor quae ſit aliqua è publicanis, and they would not eate with them, nor converſe with them; becauſe the Publicans handled the Iewes ſo hardly, they hated both them and the Romans exIudas of Galilie drew people after him, and taught them that that they ſhould obey no King but God.Iudas of Galile, Act. 5.37. In the dayes of the taxation, roſe up and drew away much people after him; he taught thoſe that followed him, that they ſhould acknowledge no other King but God, and that they ſhould have no other Lord but God himſelfe; and he reaſoned this wayes, thou ſhalt worſhip the Lord thy God, and him onely ſhalt thou ſerve; therefore all civill ho
Philo in his booke de legatione ad Caium, teſtifieth, that Auguſtus upon his owne charges appointed a dayTheophylactus writing upon Act. 5. ſheweth that this Iudas Galilaeus forbad that any ſhould ſacrifice for the Emperour; Pilate when hee ſaw theſe Galileans (who were the folIudas Galilaeus) ſacrificing, hee came upon them and killed them, and mingled their blood with their ſacrifices; becauſe they forbad to ſacrifice for Caeſar. Some came and told Chriſt what Pilate had done to theſe men, and they thought that theſe men were greater ſinners then others, for thoſe who are cut off by
Iobs ſonnes died ſuddenly, but to the wicked it is a bad death. Iob. 34 20. and Ioſias was killed in the battell,I will gather thee to thy fathers, and thou ſhalt be gathered to thy grave in peace. 2 King. 22.20.
Now for Pilates cruelty,Pilates cruelty.Thomas ſaith well,Thom. 2.2. quaeſt. 3. ad 1.Bonum non niſi ex integra cauſa conſtare, malum vero ex quocunque defectu conſurgere. When many circumſtances concurre in an evill action, they aggravate the ſinne very much, as the Iſraelites, Ezek. 23.37. committed ſpirituall adulterie with their Idols, they ſacrificed their children to Moloch; they defiled the Sanctuary with blood, and they defiled it with bloud upon the Sabbath day. There were many circumſtances to exaggerate Pilates fact; Firſt, that a Magiſtrate ſhould kill ſo cruelly, this was trucidare. Mat. 10.28.Pilate to kill thoſe, he being a Magiſtrate.interficere. Secondly, the place exaggerates the fact, being done in the temple. When Athaliah was to bee killed, Iehojada the Prieſt commanded to carry her forth without the ranges. 2 King. 11.15. that is, without the preZacharies murther,Thomas ſaith well, Occultatio peccati, quae eſt ſimplex circumſtantia peccati, diminuit & nou auget peccatum; tum quia ſignum verecundiae, & qui manifeſtè peccat,
cum agit, tum docet; that is, the hiding of the ſinne which is one circumſtance that concurreth in the ſinne, it doth not aggravate the ſinne, becauſe it is a ſigne of ſhamefaſtneſſe, and hee that committeth a ſinne publikely, he both doth it, and teacheth others to doe the like. Eſay. 3.9. they proclaime their ſinnes as Sodome, that is, they ſhew them out and hide them not. Sed quando occultatio peccati eſt cauſa peccati, non diminuit ſed auget & conſtituit novam ſpeciem peccati, as it is in ſe
Thirdly, to kill them that were not under his juriſdiGalileans were under the juriſdiction of Herod, ſo to kill them at the altar which was the place of refuge, when they were now begging pardon for their ſinnes, this aggravateth the ſinne more.
If it be ſaid that Pilate was an heathen, and had no re
Amyris.
Amyris being ſent by the Sybarites to the oracle of Delphos,
Amyris perceived, preſently he went and ſold all that he had, and went and dwelt at Peloponeſus; for now I ſee, ſaid hee, that men are more reverenced then the gods. By this we may ſee what regard the heathen had of old to the altars, and what a barbarous cruelty was this in Pilate to kill theſe poore Galileans, when they were ſacrificing.
The concluſion of this is,
Pſal. When hee maketh inquiſition for bloud, he remembreth them.9.12.
THe Lord enquireth for bloud,Gen. 4.9. And the Lord ſaid unto Cain, where is Abel thy brother? So Gen. 42.22 Behold now his blood is required at our hands.
Dareſh, eſt ſummo judicio inquirere, to ſearch diligently.
The Lord requireth this blood,the ſtones and timber of the houſe. Habak. 2.11. and at the hands of a beaſt, Gen. 5.9. and at the hands of a man, that is, of a comAmmonite that kilVriah;
Ioab that ſet him in the forefront of the battell, and there was the hand of David that invented this: yet Nathan paſſed by them all, and ſaid to David, Thou haſt killed Vriah the Hittite with the ſword. 2 Sam. 12.9. So there were the falſe witneſNaboth and ſtoned him, and the falſe Iudges who condemned him, and then Iezabel the Queene, and laſt the King, who ſealed all with his ſignet: and yet it is ſaid, that Ahab killed him. 1 King. 21.19. Haſt thou killed and taken poſſeſſion? The Lord ſayes, Num. 32.23. Your ſinnes ſhall find you out; The guilt of ſinne leaveth ſuch a ſcent behind it, that the pucubavit, excubavit, proprie beſtiarum eſt.
Gen. 4.7. Sin [Robhetz] lyeth at the doore, that is, the guilt of ſin, as a maſtive dog lyeth at the doore. Deut. 31.17. Many evills and troubles ſhall find them; man findeth out ſinne firſt, and ſinne findeth him out againe. And ſee how the ſenſeleſſe creatures diſcover the blood and enquire after it; Iob ſaith, Let not the earth cover my blood. Cap. 16.18. When ſenſe is given to heaven and earth, then the Lord ſigni
As the Lord ſearcheth and enquireth for the blood,
Zachariah was killed betwixt the porch and the altar, what ſaid hee? The Lord looke upon it, and require it. 2 Chron. 24. and the Lord anſweLuc. 11.51.Zachariah.
I ſay unto you it ſhall be required. A yere was ſcarcely paſt when the Princes who condiſcended to this bloudy murther, were all killed by the Aſſyrians, and the King himſelfe was wounded, and there hee died; ſee how the Lord revenged this blood.
And we ſee this more evidently in David. 2 Sam. 12.9.10. Becauſe thou haſt ſlaine Vriah the Hittite,
Vriah upon David and his poſteritywith the ſword of the Ammonite, the ſword ſhall never depart from thy houſe; which was performed, firſt, in the ſlaughter of his ſonne Ammon; ſecondly, of Abſolon: thirdly, in Adonijah; then in the five ſonnes of Iehoſaphat. 2 Chron. 21. And of all the ſonnes of Ioram except Achazia who was alſo killed by the King of Iezreel. 2. Chron. 22. And Athalia killed all the Kings ſeed except Ioas, who was alChron. 24. and his ſonne Amaziah was killed, 2 Chron. 25.27. and Ioſias was killed in the battell, 2 Chron. 35.23. and laſtly, the ſonnes of Zedekias killed by Nebuchadnezzar, 2. King. 25.7. ſee how the ſword never departed from his houſe.
Secondly,vindex ſanguinis, the revenger of the blood; for when a man hath once committed this ſinne, how fearefully doth his conſcience torment him? When Ioab wrote to David that Vriah was killed at Rabba, David thought but lightly of the matter at the firſt, what wrote hee back to Ioab? Let not this matter trouble thee, for the ſword devoureth the one as well as the other. 2 Sam. 11.25. But ſee how this matter troubled him after his conſcience was wakened, then hee ſaid that this blood was alwayes before him. Pſal. 51.3. it is verbum forenſe, alwayes
[Middamim] from bloods in the plurall number, to ſignifie the greatnes of this ſinne; or becauſe hee was not onely guilty of the blood of Vrijah,
Abigail when ſhee diſſwaded David from killing of Nabal, 2. Sam. 25.31. ſhee ſaid, That this would be no griefe to David,
nor offence of heart to my Lord, in the originall it is, [Lepukah alemicſhol] it ſhall be no ſtaggering or ſtumbling; the conſcience is offenDavid when hee remembred this, would not drinke of the water which was gotten out of the well of Bethleem by the hazard of the bloud of men; ſee what difference is betweene the conſcience wakened and not wakened, and how little David eſteemed of ſhedding of blood in the firſt caſe, and how much in the ſecond.
Rev. 6.10. How long Lord holy and true, doſt thou not judge and revenge our blood upon thoſe that dwell upon the earth? this crying of the ſoules is not from ſinfull paſſion,Luc. 9.54. but this deſire of the glorified ſoules is without ſinne; and all deſires without ſin, which are abſolute deſires, muſt be fulfilled; I ſay abſolute deſires, becauſe Chriſt deſired without ſinne that the cup might paſſe from him, but it was not an abſolute, but a conditionall deſire: but abſolute deſires muſt be fullfilled; this is one of the grounds of the reſurrection, becauſe the ſoules now without ſinne,
The concluſion of this is, let us pray with David to keepe us from blood, and let us ſtudy to waſh our hands in innocencie, that wee may compaſſe the Lords altar, Pſal. 26.6. and that the Lord would not gather our life with bloody men, verſ. 9.
Exod. If a theife be found breaking up, and be ſmit21.2.ten that he die, there ſhall be no blood ſhed for him, if the Sunne be riſen upon him there ſhall be blood ſhed for him.
WE have ſpoken of unlawfull killing, which is murther; now it remaineth to ſpeake of lawfull killing, and the firſt branch of this is, inculpata tutela, and the ſecond is caſuall ſlaughter.
God commandeth that a man ſhould not kill his neighbour; and ſecondly, that he ſhould preſerve him
Man is conſidered ſixe manner of wayes. Firſt,
In his firſt eſtate he is conſidered as a Chriſtian,Salomon much for this, That hee ſought not the life of his enemies, 1. King. 3.11.
Hee beareth not the ſword in vaine, Rom. 13.6. but hee muſt remember that it is gladius Dei, & Gideon
7.20. and hee is the Lords ſword-bearer: his part is to inſtitute good laws, and put them in execution for puniſhing of tranſ
Prov. 16.32. and in this conſideration hee ſhould be more carefull not to doe a wrong, then not to receive a wrong.
Let us conſider how nature bringeth forth a man, and that will teach him to doe no wrong to his neighCor. 11. taketh an argument from nature, Doth not nature teach you that it is unſeemely for a woman to be ſhaven? So nature teacheth a man in his firſt creation and birth to be a peaceable creature, becauſe ſhe bringeth him forth without weapons.
But by this reaſon yee may ſay that a man may not defend himſelfe againſt injuries, becauſe nature bring
Nature ſtill ſeeketh the preſervation of it ſelfe, and
Sam. 25.26.Servavit manum tuam tibi, Hee hath reſerved thy hand to thy ſelfe: not that thou ſhouldeſt kill Nabal with it, but that thou ſhouldeſt defend thy ſelfe from Saul, who is purſuing thee to take thy life.
When men uſe their ſtrength to wrong one another, ſee how the holy Ghoſt ſpeaketh of them, Dan 11.40. When hee deſcribeth the combat betwixt the king of the South, and the king of the North, hee bringeth them fighting like two beaſts,[arietare] to puſh with their hornes like two rams: when men goe this way to kill one another, abuſing their naturall ſtrength, they are like unto beaſts which puſh at others, and therefore in this caſe, Let him not beaſt who putteth on the harneſſe, as hee who putteth it off, 1. King. 20.11.
Secondly, a man is to defend himſelfe: and in neceſſiqui infert injuriam, & qui propulſat injuriam, he muſt defend himſelfe, but not wrong his enemie, that muſt be his chiefe intention: and a ſeVengeance is mine, ſaith the Lord, Rom. 12.9. therefore David ſaith, The Lord avenge me of thee, but mine hand ſhall not be upon thee, 1 Sam. 24.12. So Prov. 20.22. Say not I will do to him as he hath done to mee, Ier. 50.15. Take vengeance on her, as ſhe hath done, ſo do thou to her, here the Prophet leaveth the revenge to God.
And if it be alledged that Sampſon ſaid, As they have done unto mee ſo have I done unto them, Iud. 15.11. there
Wee muſt put a difference betwixt a Magiſtrate who beareth not the ſword in vaine, Rom. 13.4. and thoſe who revenge their wrongs heroico inſtinctu, as Phinheas, Sampſon, and Ehud; from thoſe who follow their owne partiThey know not of what ſpirit they are, Luc. 9.55.
15. 4. Soto ar8. 9. 5. d d. in l. ut vim. &c.Matt. 10.23. But when they perſecute you in this city, flee yee into another, therefore that tenent of Navarrus is moſt falſe, cadem recte admitti putat ut alapa vitetur, & ad honorem recuperandum; & Soto, defenſio cum interſectione eſt licita, quia fuga eſt ignominioſa.
Iehoram King of Iſrael ſent a man to take Eliſha, Eliſha ſaid; Shut the doore, and hold him faſt, at the doore, 2. King. 6.23. it is not well tranſlated, Handle him roughly, he was onely to ſave him
Now when he hath uſed all other meanes, and cannot ſave his life otherwiſe;If a theefe be found breaking up, and be ſmitten that hee die, Exod. 22.2. if hee be found breaking up, [im bammahhthereth,
12. tabularum vecum perfoſsionis inſtrumento, if hee come with an inſtrument in his hand to breake up the houſe, now in ſuch a caſe the Lord ſaith, if hee be killed, then hee who killed him was free of his blood; becauſe it was in the night time, and there was none to helpe him; and it could not be knowne whether hee came to rob or to kill; when David came to ſeeke ſupport of Nabal, hee gave him a churliſh anſwer, and ſaid, That many men now a dayes breake from their maſters, 1. Sam. 25.10. but Abigail ſaith of David,
fighteth the battels of the Lord, verſ. 28. what battels of the Lord had hee fought? he was not entered into the kingdome, he onely defendSaul, and this Abigail called a juſt defence, and ſaith that hee did fight the battell of the Lord.
When Chriſt ſent his Diſciples abroad in their firſt expedition, hee forbad them to take a ſtaffe with them, Matt. 10.10. that is, ſuch a ſtaffe as might hinder them in their way, but take onely a light rod with them, no ſtaffe of defence: but when hee ſent them forth afterHee that hath not a ſword, let him ſell his garment and buy one, Luc. 22.36. and the Apoſtles ſeeme to have carried ſwords in their defence, and although theſe words contained not a precept,Sira vel gladius.
Peter when hee ſmote off Malchus eare, Chriſt ſaid to him, Put up thy ſword in his place,
for all they that take the ſword ſhall periſh with the ſword, Matt. 26.52.
Eſay. 2.4. They ſhall beat their ſwords into plough-ſhares, and their ſpeares into pruning bookes; therefore it may ſeeme that under the Goſpell, men may not uſe a defen
This propheſie is onely to be underſtood thus, that under the Goſpell, people ſhould live more peaceably after their converſion then when they were Heathens and Pagans. Secondly, ſome underſtand the propheſie to be interpreted with this condition, the ſtate of the Church ſhall be ſuch, when all nations ſhall receive the Goſpell, and live as Chriſtians ſhould do that then there ſhall be no warres; and this they thinke ſhall be fullfil
Matt. 5.39. Reſiſt not evill, but whoſoever ſhall ſmite thee on the right cheeke, turne to him the other alſo: and if any man will ſue thee at the law, and take away thy coat, let him have thy cloake alſo: Therefore it may ſeeme that it is not lawfull for a Chriſtian to defend himſelfe.
Mat. 5.39. are to be underIulian the Apoſtate abuſed this Scripture, when hee would boxe the Chriſtians upon the one cheeke, hee would bid them hold up the other alſo; but Chriſt in this place is not ſpeaking of every ſort of injury, but of light injuries, ſuch as are a boxe, or a blow, or looſing of a coat, or cloake; hee taketh not away all judicatories here; his meaning is onely that wee ſhould be patient in lighter offences and wrongs, and to remit ſomething of our right in ſuch things as wee may recover,give to him that asketh thee, and from him that would borrow of thee, turne thou not away, verſ. 42.Cor. 8.13. For I meane not that other men be eaſed, and ye burdened. When hee biddeth them hold up the other cheeke, it is not meant literally here, but his meaning is, that they ſhould be patiene in ſuffering of injuries, Lam. 3.30.Hee giveth his cheekes to him that ſmiteth him; that is, he ſuffereth patiently. Chriſt himſelf when he was ſmitten, did not hold up the other cheeke, but ſaid, Why ſmiteſt thou mee? Ioh. 18.23. therefore the words are not to be taken literally, but are to be underVirtus moralis non conſistit in puncto mathematico, but habet ſuam latitudinem; it may be farther extended: ſo when thoſe Chriſtian vertues are required, they are not ſo required that they ſuffer no ſort of extention; ye may ſpare your cloake, or your coate, but if they would ſpoile you of all, yee are not to yeeld to that: Paul forbiddeth the Corinthians to goe before Heathen judges to plead; but yet Paul being enforced, appealed to Caeſar.
Rom. 12.19. Avenge not your ſelves:
When hee forbiddeth them avenge themſelves, hee forbiddeth them not to defend themſelves,
Requite not evill
for evill; this is the deſcription of unlawfull revenge, and not of lawfull defence, and hee giveth the reaſon, Vengeance is mine, and I will repay, ſaith the Lord; and Chriſt ſaith, Shall not God avenge his owne elect? Luk. 18.7.
Gravis neceſſitas,
extrema neceſſitas, then hee is armed, not onely with defenſive, but alſo offenſive weapons: but many men extend this neceſſity too farre, when it is neither extrema neceſſitas, nor gravis neceſſitas.
And when the woman of Tekoah ſpake to the King, ſhe fell on her face &c. 2Sam.14.4.
THe ſixt Commandement commandeth to cut off the guilty murtherer, ſo it appointed cities of re
agere ex ignorantia, & agere ignoranter, to doe a thing of ignoLot when hee lay with his daughters, here he did it ignorantly, but yet his ignorance was not the cauſe of his ſinne, but his drunkenneſſe which drew on his ignorance: but hee is ſaid to doe a thing through ignorance, when his ignoaccerſita ignorantia,
ſed ſimplex ignorantia, he drew not on this ignorance, but it was ſimple ignorance, hee that killed a man of ignorance was ad
There are three ſorts of actions of men;Tekoahs two ſonnes went to the field, and the one of them killed the other upon a ſudden, and the woman ſaid unto the King, Remember the Lord. 2 Sam. 14. that is, the law of the Lord, that hath appointed cities of refuge to protect ſuch, that the revenger of blood kill them not. The third were caſuall actions, when a man was killed by chance; as they who kill unawares, and unwittingly. Ioſh. 20.3. and theſe were admitted to the cities of refuge.
Men doe things either voluntariè willingly, invitè againſt their will; ex partè invite, or non invitè. Firſt, when one committeth murther willingly, then he was not admitted to the citie of refuge. Secondly,
invitè, againſt his will, then hee was admitted
ignorantia invincibilis, inevitable ignorance; as if a man had beene fex parte invite agere, as when a man in ſudden paſſion had killed his neighbour, and he was adnon invite agere, this commeth ex ignorantia concomitante. Example, Mutius Saevola intended to kill the King, he miſſed the King, and killed another in ſteed of him, and when it was told him, hee was ſorry that hee had not killed the King, hee did not this ex ignorantia antecedente, ſed ex ignorantia concomitante, and the fact was not involuntarium, he did it not invitus, but non invite; and ſuch a man was not admitted to the citie of refuge.
Exod. 21.12. He that ſmiteth a man that he die, ſhall be ſurely put to death; that is, if he ſmite him willingly, hee was not protected in the citie of refuge; the vulgar tranſqui percuſſerit hominem velens occidere, morte morietur, what meaneth hee by this, volens occidere, willing to kill? doth hee meane this? bee that ſtriketh a man not caſually, but willing to kill him? or meaneth he this? he who ſtriketh a man, willing to hurt him but not to kill him, and in the meane time he kill him; doth the law here conſider the purpoſe and ineffectum, non affectum, the effect, and not his affe
Theſe who killed of ignorance were admitted to the cities of refuge, with ſundry caveats.
The firſt caveat was this, that they behoved to bee in a lawfull calling, as he that was felling wood, if his axe head had flown off, & had killed a man, the Lord ſaid in this caſe that it was he that killed him, and not the man felling wood, who caſually killed him; actions take not their denomination from him who caſually doth ſuch a thing, but from him who of purpoſe doth it. When the children of the Prophets were gathering herbes for their dinner, 1. King. 4. one of them gathered colloquintida, or ſome poyſonable herbe, and put it in the pot; now if hee had poyſoned ſome of his fellowes through ignorance, he had beene protected in the citie of refuge,mowing graſſe upon the houſe top. Pſal. 129.29. and a ſtone had fallen downe and killed a man, this ignorance would not have excuſed him, becauſe he was in an unprofitares licita & ſeria caſum excuſat, res vero illicita & jocoſa caſum atrociorem reddit. When a man
The ſecond caveat is, that hee ought to bee circumdebita advertentia, if the axe head had uſually flowne off before, and he had killed a man, then hee was not protected in the citie of refuge, becauſe hee had not uſed all meanes poſſible to make the head of the axe faſt; the like wee ſee in the puſhing oxe. Exod. 21. If the oxe uſed to puſh, and his maſter kept him not within the houſe, and then if hee kill a man, his maſter was to die for it, and the citie of refuge ſaved him not.
Thirdly, if hee had an inſtrument in his hand which was not a fit inſtrument to kill a man, as if he had a litſtone of the hand.
Implevit mauum arc
Num. 35.17. that is, with a ſtone that filleth the hand, as Rabbi Salomon interpreteth it; not with a little ſtone; ſo if he ſmite him with a weapon of wood, and there is a greater reſtriction of wood then of iron.
Fourthly, if he had throwne a ſtone at a man where
The Lord Deut. 19.9. promiſed to them,Iordan.
Iordan, before they came over the river; they had three cities aſſigned to them alIordan, and he was to appoint other three moe for them in the weſt ſide of Iordan; in all, there were but ſixe.
It may be asked, why there were as many cities of reIordan; ſeeing there were but two tribes and an halfe upon the eaſt ſide, and all the reſt upon the weſt ſide, the one was much more ſpacious then the other?
Although that which was on the weſt of Iordan was more large in bredth then the eaſt ſide,
Iordan.
Iordan were fartheſt from the Temple, and the meanes of Gods worſhip; and therefore were more cruell, and readier to ſhed blood (as borIordan.
In what citie was the caſe of caſuall ſlaughter tryed, whether in the cities of the Levites, or in the next citie where the ſlaughter was committed?
The man when hee killed, hee fled to the citie of reNum. 35.25.
What place of refuge had they when they were in the wildernes.
They had none but the altar, Exod. 21.14. and wee ſee by Ioabs practiſe that the hornes of the altar was a place of refuge;David ſeemeth to allude to this, Pſal. 27.5. In the ſecret of his tabernacle ſhall he hide me.
The hornes of the altar being the place of refuge, why then refuſed Nehemiah to goe into the temple to ſave his life? Nehem. 6.11.
Becauſe he was a ſtranger and not a Prieſt, he might not come neare to that part of the temple.
But a ſtranger in danger of his life might have fled to the hornes of the altar.
Nehemiah knew well enough that this was but a for
Gnare hammiklat, locus collectionis; Num. 35.6. and Gnare hammugnadah, urbes conventus. Ioſh. 20.9. and Gnazarah, locus auxilij. 2. Chron. 4.9.
Theſe cities of refuge were appointed to ſave the man-killer from the revenger of the blood; & that they might have the ſafer paſſage to theſe cities of refuge, the hie wayes were made plaine, the hills demoliſhed, and the hollow places filled up, and bridges made for them to paſſe the rivers, & there was an equall diſtance betwixt them, and they were ſituated upon the tops of the hills; and they ſet up (as the Hebrewes ſay) ſtatuas mercuriales,
[Micklat] and the hand pointing to the citie of refuge; and Iohn the Baptiſt alludeth to this forme, when he ſaith, Prepare yee the way of the Lord, make his paths ſtraight. Mat. 3.3. Chriſt is the citie of refuge for all poore and ignorant ſinners, and the Preachers are ſtatuae mercuriales, who point out this way to the citie of
Eſay. 40.3, 4.
Why were they commanded to ſtay in the citie of refuge, untill the death of the high Prieſt? for all murMat. 15.19. Why then were theſe who caſually killed, confined within the citie of refuge?
This was injoyned to them rather as a puniſhment of their former ſinnes, and likewiſe to teach them,
Both Iewes and Proſelytes ſtrangers were admitted to the citie of refuge. Num. 35.25.Theſe ſixe cities ſhall be a refuge both for the children of Iſrael, and for the ſtranger, and for the ſojourner among them. There were two ſorts of ſtrangers amongſt them; Firſt, he that was new[Ger] and the Seventy tranſlate it, [Toſhebh] and the Seventy tranſlate it,
There fell an accident in Switzerland, a Slatter was
Iſrael, the cities of refuge ſhould have protected him.
Tekoahs parable not rightly apTekoahs parable was not rightly apAbſolom waited for his brothers death: Cities of refuge were appointed for thoſe who of ignorance killed, or in ſudden paſſion, but not for thoſe who killed in cold blood, the Lord commanded to take ſuch a one from the hornes of the altar: And Ionathan, the Chaldee PaTargum of Ieruſalem, although he bee the Prieſt which ſtandeth and ſerveth before me, thou ſhalt take him from mine altar and kill him; therefore they conclude, that cities of refuge protected none that were wilfull murtherers.
ampliandi ſunt favores (as the lawyer ſay) & in poenis benignior interpretatio facienda, they ſhould have the moſt favourable interpretation of the law, they ſhould have legis, the mitigation of the law, and not Draco.
Num. And [if] the revenger of blood finde him without the borders of the city of his refuge, and the re35.27.venger of blood kill the ſlayer, hee ſhall not be guilty of blood.
IT is commonly holden, that this was onely a perNum. 35.2. Deut. 19.12. So if hee was found innocent, if the revenger of the blood did finde him without his city of refuge, hee
Num. 35.32. and another reaſon is added, leſt the land be polluted for blood defileth the land, verſ. 33. and this the Lord doth both for the greater dete
If innocent blood could not be expiated but by the blood of him who killed, how was it lawfull for the man-ſlayer to returne to his owne houſe, after the death of the high prieſt, ſeing there was no blood ſhed here?
The death of the high Prieſt was in the place of ſhedding of blood,
Num. 35.19. The revenger of blood himſelfe ſhall ſlay the murtherer, and not, he may ſlay him, or, it is permitverſ. 21. The revenger of the blood ſhall ſlay him when hee meeteth him; and ſo hee ſhall take no ſatisfaction for him, Deut. 19.12. If it had beene permitted onely to the revenger of the blood to doe this, then if hee had found him without the city of re
But he was an innocent man, why then ſhould there be a commandement given to kill him?
Although hee was innocent of murther, yet the tranſShimei was parKidron, 1. King. 2.37. but when he tranſgreſſed this commandement, hee was killed: ſo the man that killed caſually, was pardoned conditionally, if he had ſtayed in the city of refuge, but if he had gone out of it, before the death of the high Prieſt, hee was to die.
The concluſion of this is, if this blood which was ſhed caſually polluted the land of Canaan, wherein the Lord did dwell, Num. 35.34. as it was Emmanuels land, Eſay. 8.8. much more doth innocent blood cruelly ſhed defile the land, and maketh the Lord to withdraw his preſence from it.
There was no ſafety to thoſe who were out of Rachabs houſe, nor no ſafety to the manſlayer out of the city of refuge. So there is no ſalvation to thoſe who are without the Church;[gnezerah] locus auxilij, the place of helpe.
Thou ſhalt not build an houſe unto my name, becauſe thou haſt ſhed much blood upon the earth in my ſight. 1.Chron.22.8.
WHen the Lord granted reſt to David from all his enemies round about him, hee ſaid to Nathan the Prophet, See now, I dwell in a houſe of cedar, but the Arke of God dwelleth within curtaines, 2 Sam. 7.2. but God did not approve of this his purpoſe to build the Temple: the firſt reaſon is, 2. Sam. 7.6. I have not dwelt in any houſe ſince the time that I brought the children of Iſrael out of Egypt,
Davids purpoſe to build the Temple.even unto this day: but I have walked in a Tabernacle. So. 1. Chron. 17.4, 5, 6. neither did God take this in an evill part, neither found hee fault with any of the Princes of Iſrael for this, 2 Sam. 7.7. In all the places where I have walked with the Children of Iſrael, ſpake I a word with any of the tribes of the children of Iſrael, whom I commanded to feed my people Iſrael, ſaying; why build ye not an houſe of cedar to mee? but 2. Chron. 22.8. there is another reaſon given why the Lord will not have David to build the temple, becauſe Thou haſt ſhed blood abundantly, and haſt made great warres, therefore thou ſhalt not build an houſe to mee. And Salomon, when he wrote to Hiram, 1. King. 5.3. Thou knoweſt that David my father could not build an houſe to the Lord, for the warres that were about on every ſide.
It may ſeeme ſtrange, why the Lord ſhould never have deſired a houſe to be builded unto him, but alDavid is calVriah, which David ſhed, or the blood of the Prieſts which was ſhed at Nob, whereof hee was the occaſion? 1 Sam. 22.8. by blood here is meant that blood which hee ſhed in the warres: Thou haſt ſhed much blood in my ſight; that is, at my commandement, which Abigail toucheth,Sam. 25.28. diſſwading David from killing of her husband Nabal, For the Lord will certainly make my Lord a ſure houſe, becauſe my Lord fighteth the battels of the Lord, and evill hath not beene found in thee all thy dayes: as if ſhee ſhould ſay, the warres which thou haſt underDavid, that hee could not build a Temple to the Lord?Theodoret obſerveth well, the ſhedding the blood of the enemies of God, was moſt acceptable to him, Eſay, 34.6. when the Levites killed their brethren who commitMoſes ſaith, Conſecrate your ſelves to day to the Lord, every man upon his ſonne, and upon his brother, Exod. 32.29.Exod. 29.20. So that day on which the Levites killed their brethren, the blood did conſecrate their hands; and defiled them not. David, when hee kil
David to build the Temple.David to build the temple were theſe: the firſt reaſon was this, the Lord from that time, that hee brought his people out of Egypt, was called their great commander, and leader, and then hee bExod. 7.4.That I ma
this ſtretching out of the arme was a ſigne which the commander gave to the ſouldiers. Ioſh. 8.18. therefore in that battell which Moſes fought againſt the Amalekites, Exod. 17.18. hee held up his hands, as a commander or generall of the field; and ſo the Lord ſtretched out his hand, and gave a ſigne to all the frogges and lice, his armies, to fight aPharaoh, and ſo hee promiſed that hee would reNum 2 3.
After that they had entered into Canaan, they had warres all the dayes of Ioſhua, cap. 3.7. the Lord ſaid to them, Ye ſhall know that the living God is amongſt you; even as the Emperour is among his ſouldiers in his tent. And as all the time of the Iudges, the arke dwelt under curtaines; ſo likewiſe in the daies of David it dwelt in a tent, and all this while they ſtood in need of a valiant and couragious Captaine, God himſelfe to be their generall, and this Vriah acknowledged, 2. Sam. 7.6, 7. the arke and Iſrael and Iuda abideth in tents; Shall I then
goe home to mine owne houſe, and lie with my wife: This was the reaſon why God would not have David to build the Temple, for the warres were not yet ended.
But 2. Sam. 7.1. It is ſaid, that The Lord had given him reſt round about from all his enemies; it might ſeeme then, that now the Lord needed not to lodge any longer in a tent.
Although David had peace with his enemies round about without, having overcome them,
David had peace with forraine enemies but not in his owne kingdome.Ieruſalem; then the Lord ſaid, that hee would quit that warfaring life, and his tent, and have a Temple built unto him, where hee might dwell, and for this end,Pſalm. 132.David to build his Temple was this, becauſe the warres were not yet ended, and the Lord would dwell ſtill yet among them in the Tabernacle, as in a tent.
There was another cauſe why the Lord would not have David to build the Temple,Salomon, who was a peaceable king, therefore there was not a hammer heard in the building of the Temple, to ſignifie, that it ſhould be a Temple of peace: where ſtrifes and contenElijah, there was a winde, and the Lord was not there; there was an earth-quake, and the Lord was not there; and after the earth-quake a fire, but the Lord was not in the fire; and after the fire, a ſtill ſmall voice, and the Lord was there, 1 King. 19.11.
Marc. 11.16. no murtherer was protected in it, but was pulled from the hornes of the altar; no blood was ſhed in it: when Athaliah was to be killed, Iehoiada commanded to carry her without the ranges, 2. King. 11.15. And laſtly, becauſe the Temple ſtood upon a hill, there was bring blood upon their houſes, Deut. 22.8. So the Lord built this wall about the Temple, that no blood might be brought upon his houſe, but the blood of reconciliation was daily ſhed in this houſe, which was a type of that blood, which is the blood of peace, and ſpeaketh better things then the blood of Abel.
Marc. Thou knoweſt the commandements, doe not commit adultery, doe not kill.10.19.
Matthew, Mark and Luke, have ſet downe this hiſtory of the young man, asking Chriſt what he ſhould doe to obMatthew ſetteth downe the ComThou ſhalt not kill, thou ſhalt not commit adultery, but Mark. 10.19. and Luk. cap. 18.20. doe ſet them downe in this order; Thou ſhalt not commit adultery, thou ſhalt not kill, and the Apoſtle keepeth the ſame order. Rom. 13.11.
Although it be not very materiall in what order the commandements be ſet downe, when they are not diMark and Luke keepe this order,Seventy in their tranſlation, ſet downe adultery before murther, this edition of the Seventy was tranſlated in the dayes of Ptolomeus Philadelphus, and was received by the grecizing Iewes, who lived in Alexandria; Matthew following the Hebrew text, and writing eſpecially unto
Deut. 5 But Mark who ruled the church of Alexandria, followed the tranſlation which was receiLuke and Paul kept the ſame order. Rom. 13.11. becauſe they followed the tranſlation which was uſed amongſt the grecizing Iewes; for although the Greeke tranſlation, which is called complutenſis, ſetteth murther before aExod. 20. hath it this wayes; Thou ſhalt not commit adultery, thou ſhalt not murther. So Philo, and Clemens Alexandrinus doe ſet adultery before murther: This Philo lived in the time of the Apoſtles, and then no doubt the Greeke tranſlation was more pure, and deſerved more authoPhilo firſt ſetteth downe adultery, and then murther, and then theft; and he giveth a reaſon why a6.
Clemens Alexandrinus ſetteth downe aIulian the Apoſtate who was a reader firſt in Nicomedia, and therefore could not bee ignorant of the order of the commande6. contra Iul. Apoſtat.Cyrill the Biſhop of Alexandria find fault with him for ſetting them downe ſo.
Seventy being ſo generally received in the churches of Alexandria, it is moſt probable that the Evangeliſts and Apoſtles would give no offence to the gre
Exod. Thou ſhalt not commit adultery.20.14.
Tit. 2.12. We ſhould live ſoberly, righteouſly, and godly, in this preſent world; holy before God, ſoberly towards our ſelves, and righteouſly towards our neighbour.
The adulterer ſinneth, firſt, againſt God; ſecondly, againſt himſelfe, and thirdly, againſt his neighbour.
Firſt, he ſinneth againſt God;
Firſt, he ſinneth againſt God the father the creator;Adam, hee made him firſt one, then he made the man and the woman two, and thirdly by marriage, he made the man and the woman one againe;Adam created one at the firſt, then was made two and then one.And they two ſhall be one fleſh. Gen. 2.24. And then com
Shall I then take the members of Chriſt and make them the members of an harlot? 1. Cor. 6.15. Is Chriſt divided? hee is like the naturall mother that will not have the child divided, hee will not have his members, to be made the members of an harlot.
Sodomites grieved the ſpirit of juſt Lot. 2. Pet. 2.8. much more doth the un
ſubjectivè, but in other ſinnes objectivè; for in other ſinnes the body is but the inſtrument, and the thing which he abuſeth is without the body; as when a murtherer kil
Prov. 5.9. Leſt thou give thine honour unto others, and thy yeares unto the cruell. and Prov. 5.20. And why wilt thou my ſonne, be raviſht with a ſtrange woman, and embrace the boſome of a ſtranger.
Mamzer, as ye would ſay, aliena labes, anoShatuki, from ſhatak tacere, for when others are prayſing their parents, he muſt hold his peace, becauſe hee knew not who was
Ioh. 8.41. We be not borne of fornication: the Phyſitians call the ſhort ribs coſtas ſpurias, or baſe ribs, the Athenians had a place in Athens called Cynoſorgus, from canis, and Hercules: Firſt, they offered a dogge; quia canes promiſcue coeunt, then they offered it to Hercules, becauſe Hercules was a baſtard, therefore they uſed to ſay to a ba
As the adulterer ſinneth againſt himſelfe,who ſlept in his boſome, eate of his morſels, and dranke of his cup. 2. Sam. 12.3. So hee taketh from him the delight of his eyes. Ezek. 24.16. So he wrongeth the reſt of his neighbours children, making them to be ſuſpected of baſtardie; for even as one peece of light money maketh the whole ſumme to be ſuſpected; ſo doth the baſtard mak the reſt of the children in the family to be ſuſpected. Pſal. 128.3. The children of the houſe are called olive plants:Iudg. 9.2. Thou ſhalt not inherite with us, becauſe thou art the ſonne of a ſtrange woman.
Compare this ſinne of adulterie with other ſinnes,ſtollen waters are ſweet to the adulterer. Prov. 9.17. that is, hee hath no remorſe
like the oxe to the ſlaughter, or as a foole to the correction of the ſtocks, till a dart ſtrike through his liver, as a bird haſteth to the ſnare, and knoweth not that it is for his life. Prov. 7.22, 23.
Chryſoſtome hath a good compari
Prov. 6.31, 32. It is the greateſt ſort of theft that is, and therefore the Greekes called them fures conjugij.
[Sin] to any particular ſinne, then it noteth a great ſinne; as this people hath committed a ſinne, that is, idolatrie; So whoredome by way of appropriation is called a ſinne, Luc. 7.37. And behold a woman in the citie which was a ſinner, that is, which was a proſtitute harlot.
The greatneſſe of this ſinne appeareth in this, there is a double end of marriage; Firſt, to beget children; Secondly, the remedy againſt luſt; but the adulterer delighteth in luſt, but not to beget children in this act,
Vnder the law, the ſacrifice which was offered for the woman ſuſpected of adultery, is called oblatio recordationis; Num. 5.18. In all other ſacrifices the ini
Laſtly, the greatneſſe of the puniſhment ſheweth the greatneſſe of the ſinne,Heb. 13.4. and without ſhall bee dogges, ſorcerers, and whoremongers, &c. Revelat. 22.15. The whores houſe inclineth to death,
and her pathes [El rephaijm] to the Gyants. Proverbs 2.18. to that part of hell, where theſe damned monſters are.
The concluſion of this:Remove thy way farre from her, and come not nigh the doore of her houſe. Prov. 5.8. When Potiphars wife tooke hold on Ioſephs cloak, he left the cloak beDavid would drinke of the water of the well of Bethlehem, which was got with the hazard of mens lives.
Prov. Shee ſitteth at the doore of her houſe on a ſeat in the high places of the citie, to call paſſengers that goe by, &c.9.14.
ſtandeth in the top of high places, by the way in the places of the pathes, Prov. 8.2. & ſhe calleth the ſonnes of men in the entrie of the gates. So doth the whore ſit in the corners & high places of the citie; and inviteth her lovers. Prov. 9.14.15.
Secondly, wiſedome hath her palace; She hath builded her houſe, ſhee hath hewen out her ſeaven pillars. Prov. 9.1. So the whore hath her chamber, and her bed decked with coverings, and perfumed with myrrhe, aloes, and oyntment. Prov. 7.16.
Thirdly, wiſedome hath her banquet; She hath killed her beaſts, ſhe hath mingled her wine: ſhe hath alſo furniſhed her table. Prov. 9.2. So hath the whore her banquet, her peace offerings: Prov. 7.14.
Fourthly, wiſedome inviteth the ſimple; Prov. 8.5. but the whore inviteth the fooliſh man, void of underſtanding. Prov. 7.7.
But ſe the difference, wiſedome hath a ſtately palace builded upon ſeven pillars, but the whore hath a bed decked with coverings, perfumes, and aloes, this bed dreſſed thus with ſuch perfumes, and ointments, might put the young man in minde that hee was going to his grave, for the bodies of the dead were embalmed with ſuch perfumes and ointments, and Her houſe is the way to hell going downe to the chambers of death, Prov. 7.27.
Wiſedome cryeth without, ſhee uttereth her voice in the ſtreets, ſhee cryeth in the chiefe places of concourſe, in the openings of the gates, in the citie ſhe utters her words. Marke the proceeding of wiſedome here in this gradation: Firſt, ſhe cryeth [bahhutz] without, that is,ſhe cryeth [barhhobhoth] in the ſtreetes, that is, in the place where buyers, and ſellers uſe to meete for exerciſing of merchandiſe. Thirdly, ſhee cryeth [beroſh homijoth] in the chiefe place of concourſe, that is, where both the chiefe of the people, and common multitude reſort, as 1. Sam. 14.38. Draw neare here all yee chiefe people. So Iud. 20.2. Fourthly, ſhe cryeth [hephithhe ſhegnarim] in the opening of the gates, that is, in the place where the Iudges, and the counſell ſate, ſhe is not afraid of the faces of great men, nor of the power of the Iudge. But the whore hath her crye, and ſhee cometh to the doore of her houſe, and to the ſtreetes, and to the corners of the ſtreetes, Prov. 7.12. but ſhe dares not be bold to come into the gates of the city, where judgement and juſtice are adminiſtred.
They that eate of wiſedomes banquet, it ſhall be marrow to their bones, Prov. 3.8. but they that eate of the whores banquet, ſhall mourne at the laſt, when their fleſh, and their body are conſumed,
Venus
ſolvens vel diſſolvens membra.
Wiſdome mixeth her wine with ſpices, but the whore hath her cup of fornication mixed with Philtra, or inRevel. 17.4. poculum
a cup of abomination, and filthineſſe of her fornication, Wiſedome hath length of dayes in her right hand, Prov. 3.16. but the whores feete goe downe to death, and her ſteps take hold on the grave, Prou. 5.5.13.19.
buſtuartas moechas, de ſcortis inter buſta atque monumenta proſtantibus: the whores who haunted among the graves to hide their filthineſſe: and the Seventy allude to this, Ierem. 1. How ſayeſt thou I am not polluted, I ſaw thy wayes in the valley ▪
the Seventy hath it, I ſaw thy wayes amongſt the graves.
Wiſedome bringeth riches in her left hand, Prov. 3.16. but the whore bringeth a man to a morſell of bread, Prov. 6.26. and ſtrangers are filled with his ſtrength, that is,Hoſ. 7.9. Iob. 30.24. And he mourneth when all is ſpent, Pro. 5.11. in the originall it is [Nahamta ba
which proI periſh with hunger, Luc. 15.17.
Wiſedome cometh with honour in her left hand, Prov. 3 16. but the whore bringeth ſhame, Prov. 5.14. I was almoſt in all evill in the midd ſt of the congregation and aſſembly, that is, I was eſteemed an infamous ſinner, So Luc. 7.3. Behold a woman in the city which was a ſinner, that is, who was eſteemed a publicke and infamous ſinner, and ſo publicans and harlots are joyned toge
Who ſo findeth wiſedome findeth life, Prov. 8.35. but whoſoever haunteth with a whore giveth his yeares [leaczari] to the cruell,
Prov. 5.9 [aczar] properly ſigniDeut. 32.33. which breedeth no paine at the firſt, but the poiſon is deadly and cannot be cured; The lips of a ſtrange woman doe drop as the honey combe, but her end is bitter as worme-wood, ſweet things breed choller, but bitter things diminiſh choler; the faire ſpeeches and ſongs of the whore ſeeme to be ſweete and pleaſant, but being digeſted they turne to bitterneſſe, but ſpirituall ſongs as Davids, although they ſeeme bitter at the firſt, yet they are comfortable in the end, and Sweeter then the honey and the honey combe, Pſal. 19. Therefore Salomon willeth the young man to deliProv. 2.16. nitzal eſt furto ſe eripere,
As the Lord ſaid to the Iſraelites, that hee had ſet life and good, and death and evill before them, Deut. 30.15. So the Lord here ſets death and life before men, the way of wiſedome, and the pathes of the whore, that they ſhould chooſe the one and decline the other.
Having their eyes full of adultery. 2.Pet.2.14.
THe motives which draw men to this ſinne, are firſt, the members of the body, and they are thoſe two eſpecially, the eye and the tongue; and the ornaments of the body, either naturall, or artificiall; naturall, as the haire; artificiall, as apparell.
Matt. 15.19. Apolidorus in his dreame, as Plutarch teſtifieth, dreamed that the Scythians tooke him, and fleyed the skinne off him, and boyled him in a caldron, and in the meanetime, while hee was thus tormented in the caldron, his heart ſaid ſecretly unto him, Ego tibi horum ſum cauſa; the heart is the cauſe of all filthineſſe, and therefore if wee would keepe this Commandement, wee muſt Gird the loynes of of our mindes and be ſober, 1. Pet. 1.13. that is, our ſinfull paſſions, and eſpecially our luſt, which hindereth us in the way.Iob. 31.9. If mine heart hath beene deceived by a woman: [im niphta libbi;] it is the ſame word which is uſed, Exod. 22.16. If a man intice a maid: and 1. King. 22.20. Who ſhall deceive Ahab: It is the heart that deceiveth a man, therefore the heart ſhould chiefely be looked unto, for it is the hardeſt taske of all to keepe it. It was well ſaid by one of the Fathers, Non puto ullum qui clauſerat coelum oratione,
quod clauſerat animam à cogitatione; & faciliùs eſt coelum obſerare quam animam; I beleeve not that hee who ſhut the heavens by his prayer, could ſhut his heart from evill thoughts, and that it is an eaſier thing to ſhut the heavens, then the heart.
cauſa, and the other is occaſio to this ſinne; and the eye is the bawd, who goeth betwixt the object and the heart; and there is ſuch affinity betwixt the heart and the eye,Eccl. 2.10. I with-held not from mine eyes, whatſoever they deſired. So Gen. 45.20. Let not your eyes ſpare the ſtuffe. So 1. Sam. 24.10. Mine eye ſpared thee.
The eyes are the occaſion, but it is the heart that muſt yeeld to the deſire or deny it,Iohn calleth it, The luſt of the eye; 1. Ioh.
Num. 15.39. That ye goe not a whoring after your owne eyes: and Peter ſaith, That their eyes are full of adultery: in the Greeke it is Pleni adulterae,
Full of adultery; for it is the manner of the Hebrewes, to put the epeDeut. 29.19. Vt addat ehrietatem ſitienti, proſiti, here the epethite ebrius,
Regula Hebraeorum. The epethite put for the ſubſtantive.ebrietas: ſo here adultera, the epethite, is put for adulterium, the ſubſtantive.
To make a covenant with our eyes is that which is required of us here; there is a great diſcord betwixt the regenerate mind and the ſinfull members, and therefore the regenerate part had need to take good heed to them, or elſe they will deceive it.
Iob made a covenant with his eyes, Iob. 31.9. Not onely to reſtraine the firſt conſent, and ſinfull motion, but alſo the ſight it ſelfe; and it was his ſtudie, Reducere ſpeciem ſenſus externi, ad eandem ſpeciem cum interno; as the Schoolemen ſay, to make his eyes anſwerable to his heart, as his heart was clean from adulterie, ſo he would have his eyes alſo.
Simply to behold a woman is not a ſinne, but curiMatt. 5.28. the Apoſtle ſaith, 2. Cor. 4.18. Looke not at things which are ſeen, but at things which are not ſeene,
He that looketh on a woman, Matt. 5.28. Seneca ſaid, Nonne intelligis partem foelicitatis noſtra eſſe caecitatem: but they were miſtaken, Chriſt
ſinfull eye, Matt. 5.29. take luſt from our eye, which is a member of our ſinfull body, and then the eye of it ſelfe is a good member of the body.
Sem and Iaphet went backward that they might not ſee their fathers nakedneſſe. Rabbi Abraham held that it was not lawfull to behold the creatures when they were ingendering,Act. 1.10. and the Seraphins wings covered their feet, Eſay. 6.2. For reverence of the Majeſty of God, they covered that part which the Scripture calleth our feete. Deut. 28.57. Gen. 49.10.
Nature teacheth us to cover our nakedneſſe, thereVerecundia celat turpem actum, & erubeſcentia ceſſat a turpi actu.
Prov. 23.1. to our touch, Eccleſ. 6.1. yet wee have more neede to looke unto our noble ſenſe of hearing, for Evill communication corrupts good manners. 1. Cor. 15.33. but moſt of all wee have need to looke to our ſight, and we ſhould do with it as the Romans of old did with their priſoners, they neVna catena continet tam mili tem quam reum, ſend never thine eyes abroad, but ſend their keepers with them.
Epheſ. Let no corrupt communication proceed out of your mouth.4.29.
BEfore man fell hee needed no cloathes to cover his nakedneſſe, but after the fall, as the Apoſtle ſaith, Wee put honour upon our uncleane parts, 1. Cor. 12.23. So before the fall, no ſpeech had beene uncomely, but ſince the fall ſuch is the corruption of the heart of man when hee heareth filthy ſpeeches, that hee is provoked by them; therefore when the holy Ghoſt ſpeaketh of ſuch things,
And firſt wee ſhall obſerve,fleſh. Gen. 17.13.23.Levit. 15.2.19. Ezek. 16.26. and 23.20. ſo it is calDeut. 25.11.The woman that putteth out her hand, and taketh a man by his ſhame: hence it is that all filthineſſe is called confuſion, Philip. 3.9. Thirdper Antiphraſin,
Levit. 18.6. Nahum. 3.5.Eſay, 7.20. I ſhall ſhave the haire of the feete: ſo Deut. 28.57. and Exod. 4.25. and the thigh,Numb. 5.21. And the Lord cauſe thy thigh to rot, ſo
Exod 1.5. All the children which came out of Iacobs thigh; and the Apoſtle calleth them Vncleane parts,
Cor. 23. and Targum upon Ruth, for modeſty calleth this memfoedus circumciſionis, and the Hebrewes call it [beth boſheth] domus pudoris, and [abhar hamiſhgabh] membrum Coitus, ſo digitus: ſo [beth hamiſhtarim] domus abſconditorum, and the mans is called his arrow, and the woquiver,
Eccleſ. 6.6. Shee openeth her quiver to every arrow.
When they deſcribe the action it ſelfe, they ſet it downe in moſt comely termes:Iud. 14.18. If ye had not plowed with my heifer: ſo the Latines following them ſay fundum alienum arat,
agricola, ſo revelare alam: Deut 22.30. He ſhall not diſcover his fathers skirt.
Let my wife grinde to another man, Iob. 31.10. So to bow downe, Let another bowe downe upon her.
Seminabitur ſemine, Num. 5.28. that is,She wiped her mouth and ſaid, ſhee did it not, Prov. 30.20.Hee ſhall poure out his water out of buckets,
Num. 25.59. and Prov. 7.9.Stolne waters are ſweete: ſo Matt. 1.19. ſo to touch, I ſuffered thee not to touch her,
Gen. 20.6. and 1 Cor. 7.1. It is not good for a man to touch a woman,
intacta virgo, amongſt the Latines, and the Latines uſed to expreſſe theſe actions in modeſt termes,dare poma, legere nuces, for theſe kinde of fruits were ſet upon the table of Priapus, and the Schoolemen call the ſin of Sodome, mutum peccatum. So the Maſorets have changed one word into another for modeſtie,Deut. 28.30. Thou ſhalt betroth a wife, and another man ſhall lie with her: they have changed [ſhagal] ſubagitare, into [ſhacabh] concumbere, and their tradition in the Talmud is col hammikraoth haccethubhim bethorah legannai korin othan leſhebhah;
omnes voces quae ſcriptae ſunt in lege obſcene, legunt eas honeſte.
But yee will ſay, were there any words ſet downe in the law in uncomely termes, that there needed more modeſt words to be put in their place?
When the holy Scriptures were written,
The concluſion of this is:
Let not your adorning be that outward ador 1.Pet.3.3.ning, of the plating of the haire.
THe haire hath a fourefold uſe: Firſt,Cor. 11.14. It is the womans glory, but it is a ſhame for the man to weare long haire, which is the womans ornaIob. 5.5. The robbers ſwallow up their ſubſtance,
Tzamim,
the hairie ones; Nebuchadnezzar when hee lived amongſt the beaſts, then his haire did grow;Shegnarim, hirſuti. Levit. 17.7. They ſhall no more offer their ſaLeſhegnirim, to the hairy ones, that is, to the diSatyres or wild Goates; Abſolon who gloried in his long haire was caught by it.
Secondly, the haire hath a morall uſe: Levit. 19.32. And thou ſhalt riſe before the hoary head. ThirdNazarits haire. And laſtly, men have found out a prophane uſe to make it an occaſion to uncleanneſſe.
Which of you, ſaith Chriſt, can make one haire black or white. Mat. 5.36.
Secondly, the haire is abuſed when the locks are hung out to be ſeene of others;4.1.
Cant. 4.1. Oculi tui columbini prae crine tuo, that is, thy haire is bound up like the modeſt matrons, and not hung as the haire of the ſtrumpet; the locks of the haire are called Mahhlephoth,
mutationes; and our death is called Hhalephah, mutatio; Ioh. 14.14. and the Hebrewes give the reaſon why the locks are ſo called, becauſe the locks change firſt; when our haire bepraeludium mortis, the forerunner of death; if men and women would remember this, they would glory little in their haire.
Thirdly, it is abuſed in plateing and frizeling of it. 1. Pet. 3.3. So women abuſe their haire when they cut it like a mans haire. 1. Cor. 11.6. It is a ſhame for a woman to be ſhorne.
And laſtly the haire is abuſed, when they borrow falſe haire, Pea; eſt mulier alienam caeſariem geſtans.
Defects of nature may bee ſupplied, therefor to bor
We may ſupply the perſonall defects in nature,
naturall defects which are incident to all the ſonnes of men ſhould not be ſup
The Lord hath given oyle to make the face to ſhine, therefore the face may be painted.
God when he giveth the uſe of his creatures to men,
neceſſity; ſecondly, he gave them for delight, as the wine to cheare the heart, and the oyle to make the face to ſhine; thirdly, hee gave the Iewes ſome things for ceremony; fourthly, he permitted ſome things to them for the nationall cuſtomes, as to the Iewes to annoynt their faces with oyle: So hee biddeth the Iewes rent their hearts and not their cloathes; the Lord hath given us the comfortable and naturall uſe of the oyle, but he hath not given us that nationall cuſtome of the oyle to annoynt our faces with it, no more then in the day of humiliation to rent our cloathes.
When women paint their faces as Iezabel did, they are aſhamed of nature, and would amend Gods handy worke; hypocrites are called in the Syriack, facetakers Naſaph bappa,
nativa pulchritudo, & non fucata.
Women ſhould ſtudie to adorne the hid man of the heart, and not to delight in theſe outward ſhewes;Mary
Magdalen when ſhe was converted, wiped Chriſts feet with the haire of her head, wherewith ſhee had entiſed her lovers before; wee have a notable example of the Roman matrons,Gaules beſieged the Caaedem veneri calvae conſecrarunt; if they would cut their haire (the greateſt ornament) for the defence of their heatheniſh gods; what a ſhame is it for women who profeſſe themſelves Chriſtians to make their haire to bee an occaſion to make others to ſinne.
Prov. There met him a woman with the attire of an harlot.6.10.
expectatio vermium, and ſhall be con
Chriſt ſaith, Mat. 6.29.Salomon and the cloathing of the Lilies.Salomon in all his glory was not arrayed like one of the Lilies; the glory of Salomon was bur artificiall, but the glory of the Lilie was naturall; now the perfection of art is to imitate nature, and as farre as nature exceedeth art, as farre doth the Lilie exceed Salomon in all his glory.
Secondly,Salomons cloathing was borrowed, but not the Lilies.Salomon beholden to, when hee was dreſſed up this wayes? hee was beholden to the earth for the Gold, to Egypt for the linSalomon ſhould have beene ſtript out of all, and ſhould have ſtood up like Eſops Crow, who borrowed a feather of every foule; but the Lilie was beholden to none: therefore the Lilie exceeded Salomon in all his glory.
Thirdly, when Salomon was adorned this way,Salomons cloathing was to cover his ſhame, but not the Lilies.the Lilie exceeded Salomon in all his glory.
Fourthly,Salomon richly cloathed, but all the Lilies of the field were ſo.Salomon decked this wayes, bur all the Lilies of the field were decked alike; therefore the Lilie exceeded Salomon in all his glory; there is ſmall reaſon then why men and wo
Apparell is ordained to diſtinguiſh the eſtates and conditions of men, the nobler from the baſer,They who are in Kings houſes weare ſoft apparell. Mat. 10.18. and the Kings daughters in thoſe dayes wore a partie coloured gowne
13.18. And ſhe had a garment of diverſe
colours. So the nobler ſort in Iſrael wore white cloathes, Eccleſ. 9.8. Let thy cloathes bee white, therefore they were called [Horim] candidi;
Prov. 22.29. Non ſtabit cum obſcuris, that is, with the baſer ſort.
Againe apparell was inſtituted to diſtinguiſh ſexes, The man ſhall not put on the womans apparell. Deut. 22.5.
Laſtly, apparell was inſtituted for commoditie, when they travelled with the ambulatorie Arke through the wildernes, then their cloathes were ſhort, but when they came to Canaan, they had Revelat. 1.13. But the devill hath found out another uſe of apparell.Prov. 7.10. She met him with [Shith tzonah,] the attire of a whore, this is a garment which becommeth not an honeſt woman; and as in the warres, juſta eſt percuſſio gerentis hoſtilem teſſaram, they may bee juſtly killed who weare the enemies badge in the warres; ſo may thoſe who weare the whoriſh garLuc. 7.25. They that weare ſoft apparell,
Cor. 6.9. transferreth it to the minde molles, the apparell ſheweth the effeminatneſſe of the minde.
Pſal. 73.6. then it is an abuſe of the ornament:Lahhaſh is called an eare-ring, and Lahhaſh is called incantare, to bewitch or entice, when one weareth an eare-ring to entice or bewitch with it, then it is the abuſe of the ornament.
Thoſe ornaments which the matrons of old uſed, as Rebeccha and Sarah, as bracelets and eare-rings, they are not unlawfull. 1. Pet. 2.5. For after this manEſay. 3.20. Hakkiſhurim, the Lord applieth this to the ornaments which he beſtoweth upon his Church. Ier. 2.32. Can a maid forget her ornaments, or a bride her attire, the Seventy
faſciae pectoralis. So Ezek. 16.11. the holy Ghoſt borrowes compariſons from ornaments and deckings of the body; I cloathed thee with broidered worke, I ſhod thee with badgers skinnes, and I put bracelets upon thine hand, and jewels upon thy forehead; the uſe of theſe is law
Theſe ornaments which have any neceſſarie uſe in the bodie, are lawfull, and the abuſe is onely cenſured. Eſay. 3.20. [Batte hanepheſh] domus animae,
the houſe of the ſoule; the maske is a neceſſary ornament for the ſafety of the face, therefore the abuſe is onely conKing. 20.38. Mutavit ſe in ſudario, that is, he changed himſelfe in putting a ſcarfe upon his face; the Chaldee hath it Megnaphar,
[Epher] pulvis here, but [Aphar] fudarium, this is a neceſſary covering for the face.
The perſons who may uſe theſe ornaments are the rich rather then the poore. 2. Tim. 2.19. The Apoſtle forbiddeth the women to adorne themſelves with gold, pearles or coſtly aray:
not many noble were called. 1. Cor. 1.8. hee blamed thoſe who ador
Secondly, it is more lawfull for thoſe who are in the court, then thoſe who are in the countrey to weare theſe ornaments; They that are in Kings houſes weare ſoft apparell. Mat. 11.18.
Thirdly, it is more lawfull for married women to dreſſe themſelves, than for widowes, that ſo they may pleaſe their husbands: She that is married careth how to pleaſe her husband. 1. Cor. 7.34. but when women dreſſe themſelves this wayes, they muſt have a care to adorne the hid man of the heart alwayes: the maids before they were married in Iſrael uſed to goe forth to the vineIudg. 20.21. and they ſaid, O young men lift up your eyes upon us, and ſee which of us yee will chooſe; looke not to beauty, becauſe it is deceitfull; neither to riches, becauſe they take their wings and flie away; but chooſe her who feareth the Lord.
Cor. 10.26. The Apoſtle ſheweth us, That the earth is the Lords, and the plenty thereof; therefore it is lawfull for us to eat of any thing; and againe, The earth is the Lords and all that is therein; therefore wee ſhould not eat to offend others; it was better for them to ſpare their Chriſtian liberty, then to extend it too farre to the offence of others.
That apparell is unlawfull which men borrow from ſtrange nations, not contenting themſelves with the ancient formes of their countrey. Zeph. 1.8. I will puniſh all ſuch as are cloathed in ſtrange apparell;
Chron. 20.1. [Mehagnammonim] who
Ammonites in their apparell, and geſtures, and ſuch are the gariſh women in theſe dayes, who cannot ſatisfie themſelves enough with new formes, who daily change with the moone, that a taiTyrus, whoſe boards were of the firre trees of Shenir, whoſe maſts were from Lebanon, whoſe oares were from Baſhan, and their benches of the ivory of Chittim, their ſailes from Egypt, and the purple that covered them from the iles of Eliſhah, Ezek. 27.5, 6, 7. ſo theſe women have their ornaments from India, Spaine, France, Italie, &c. and all to make up a proud barke in Tyrus. Nazianzen writing againſt the pride of women (who borrow from ſundry creatures, ornaments to dreſſe themſelves) compareth them to Pandora that goddeſſe whom the Poets faine to be ſent to Epimetheus by the gods,Prometheus: ſo the whoriſh woman is that Pandora, by whom the divill, the world, and the fleſh have ſent a barrell, in which all ſort of vanities is incloſed to plague the inſolent and looſe youth, who is given to filthi
Theſe ornaments are altogether unlawfull, which are put upon parts of the body that ſhould be coverEſay. 3.20. did weare [hazegnadoth] a garter of worth about their legge,Eſay 3.16. The daughter of Zion [g
they did weare high ſhoes to make them
Which of you (ſaith Chriſt) can adde one cubit to his ſtature,
Matt. 6.27. ſo to weare ornaments upon the baſeſt parts, Eſay 3.18. I will take away [hagnaccaſim] their ornaments about their feete, which made them goe as if they had beene fettered, the very uſe of theſe ornaments are condemned here, and not the abuſe onely.
Exod. 30. gave their looking glaſſes for the making of the braſ
Deut. Thou ſhalt not bring the hire of a whore, or the price of a dogge, into the houſe of the Lord thy God for any vow.23.18.
WE have ſpoken of the occaſions which lead to the breach of this Commandement;
God hath put in ſome fowles, a ſhadow of chaſtity to teach men to ſhun filthineſſe and uncleaneneſſe; the turtle dove maketh choice but of one mate,When ſhe wipeth her mouth and ſaith, ſhe did it not, Prov. 30. but the moſt memorable example of the beaſts is, the example of the mare, wch
Ariſtotle maketh mention of:9. de hist. 47.
Scythia had a mare of moſt excellent brood, which brought forth moſt excellent coalts, amongſt the reſt ſhe had one which excelled them all; the king was deſirous that this coalt might horſe his damme, that ſo he might have an excellent brood of them, but the coalt, when he was brought to his damme, would not horſe her; the king ſeeing this, hee cauſed them to cover the damme, that he might not know here, but he perceiving after
A dogge is a moſt uncleane and filthy creature,Cynici Philoſophi, who were not aſhamed publikely in the ſight of all to lie with women.
By dogge is not meant, Deut. 23.18. a dogge proCynaedus, or meritorius,
Firſt, becauſe the whore and the dogge are joyned together here: ſecondly, the Scripture applyeth this word dogge to filthy whoremungers: When Iſhboſheth
Abner that hee lay with his fathers concuRizpah, what anſwered hee? An perſona canina ego? Am I a filthy perſon like a dogge, who hath no care to whom I joyne my ſelfe.
Hierome upon Eſay 6. ſaith, the dogge and the whore are well joyned together; for the dogge, when as hee ſhould keepe and watch the houſe, and run ſeldome abroad, yet in his uncleaneneſſe hee runneth here and there, and joyneth and coupleth himſelfe indifferently to any: ſo doth the whore who ſhould keepe her ſelfe at home, and be domi-porta; yet ſhee wandereth abroad, and ſeeketh after ſtrange lovers. Pro. 7.12. Now is ſhee without, now in the ſtreets, and lyeth at every corner. The modeſt and chaſt woman is compared to the vine that groweth by the ſides of the houſe: Pſal. 128.3.
What ſort of uncleaneneſſe may this word dogge be rightly applyed to?
There is a filthineſſe that is, Praeter naturam corruptam, which is againſt corrupt nature, and there is a filthiſecundum corruptam naturam, according to corrupt nature, 1. Cor. 5.1. It is reported that there is a fornication committed amongst you, and ſuch a fornication as is not once named amongſt the Gentiles, Iob. 36.14. They die in youth,
and their life is [bakkedeſhim] among the unclean. And theſe ſorts of uncleaneneſſe may be taken up after this manner; firſt, quando ſervatur ſexus, ſed non ordo, as when a man committeth adultery with a woquando non ſervatur gradus, as in inceſt. Sequando ſervat ſpeciem non ſexum, and theſe the Apoſtle calleth Cor. 6.9. 1. Tim. 1.10. Levit. 20.13. and this is called abomination. Thirdly, quando not ſervant ſexum nec ſpeciem, ſed genus tantum, this is beſtiality. And laſtly, quando neo ſervatur genus, nec ſpecies, nec ordo, as when one lyeth with uncleane ſpirits, which are called Incubi, or Succubi,
tebhel, mixtio vel confuſio, when a man lyeth with a beaſt, Levit. 18. So when a man lyeth with his daughter in law, this is alſo called tebhel, to teach us what an horrible ſinne it is, quando non ſervatur ſpecies, ſo quando non ſervatur gradus.
Vncleaneneſſe againe,eſt ſecundum naturam corruptam, according to corrupt nature, it is either fornication or adultery; thoſe who delight in this filthineſſe, and lie ſtill in it, are dogges: Abner purged himſelfe of this uncleaneneſſe, Am Ia dogges head? 2. Sam. 3.8. See how this ſinne changeth men and women into dogges, and ſalt bitches. When Nabuchadnezzer was caſt out of his kingdome, hee had the heart of an oxe in him, although hee had the ſhape of a man; ſo theſe filthy creatures although they have the ſhape of men and women, yet they carry the heart of a dogge within them.
And as the holy Ghoſt termeth them dogs,fed horſes. Ier. 5.8. They were as fed horſes in the morning, every one neighed after his neighbours wife [ſuſim mevuzanim] from [Zun] paſcere, but the critickes of the Iewes reade it in the margent [mejuzanim] id eſt, duro pene praediti, â [jazan] armare.
Revelat. 22.15. For without are dogges, and let us ſtudie to be holy, that wee be not excluded out of that holy city.
Pſal. 51.In the inſcription,When Nathan the Prophet came unto him, after hee had gone in to Bathſheba.
THere be two things which may ſeeme to hinder Davids marriage with Bathſheba: Firſt, the unBathſheba, and a number of her ſinnes concurring together, ſhewing no repentance in her. SeNemo ducat cam quam adulterio polluit.
Bathſheba aggravated.Bathſheba, ſhee did waſh her ſelfe in a place where ſhe might be ſeene by the king,1.
Candaules, he having a faire and a beautifull wife,Gyges, ſaw her naked, ſhee was grieved that ſhee ſhould have beene ſeene naked of any, except of her husband, ſhee concluded that one of the two ſhould die, that ſhee might be the wife onely of one who had ſeene her naked: Gyges killed the king Candaules, and then marDavid ſaw Bathſheba naked, killed
Vriah, and then married Bathſheba. When Iulia the mother of Caracalla opened her breaſts before him, he ſaid,vellem ſi liceret: what replyed the whore to him? Si libeat, licet, an noſti te imperatorem leges dare & non accipere? ſo wee may thinke that Bathſheba thought the ſame, yeelding ſo to David.
Secondly, compare her fact, and the fact of her huſVriah: hee was but a Hittite, a ſtranger and a proIoab were in the fields; but ſhe being a borne Iew, and trained up in the exerciſes of religion, yet would go in to another man when the arke of the Lord, and her husband both were in the fields.
Thirdly, it may be alledged that ſhe mourned not for her husband a ſufficient time, Et quod non perſolverat juſta marito ſuo, that ſhee mourned not for her huſ1. logum de ſecundis nuptijs. c. 21.
Fourthly, that ſhee married him who killed her huſDavids worthies; and here it may be ſaid of her as the Prophet ſaid of Achab when hee killed Naboth, and tooke away his vineyard, occidiſti, poſſediſti, 1. King. 21. So Bathſheba conſenting to the killing of her husband Vriah, poſſeſſed David for her husband.
Although Bathſheba's ſinne cannot be excuſed,Bathſheba excuſed.
She was waſhing her ſelfe in the garden, but not of purpoſe to be ſeene of the king; and ſhee was in her leSam. 11.4. and
David ſent for her, and lay with her, for ſhe was now pu
She went in to David when her husband and the arke were in the fields: but conſider the weakeneſſe of the woman, and the infirmity of her ſexe, ſhe was but a ſheepe, as Nathan calleth her, and might eaſily be deDavid. David would have made Vriah her husband drunke with wine that he might have gone in, and lien with his wife, and now hee maketh her drunke with faire promiſes, that hee might lie with her; Thou ſhalt be queene, &c.
But ſhe mourned not for her husband.
She mourned for her husband, 2. Sam. 11.26. But how long ſhee mourned for him, the time is not ſet downe, Eccleſ. 22.12. Seven dayes doth a man mourne for him that is dead, and in the Scriptures wee read but thirtie that they mourned at the moſt, Deut. 34. ſo long they mourned for Moſes, and when it is ſaid, Gen. 50.3. That the Egyptians mourned for Iacob threeſcore and ten dayes,
And whereas ſhee is charged, as privie to the killing of her husband, the hiſtory ſheweth no ſuch thing, and in charity wee ſhould thinke rather that ſhee knew not of the killing of him.
Bathſheba's repentance.David had married her, and likewiſe after.
Firſt, ſhee is reckoned amongſt our Lords predeceſRahab, and Tamar, to ſhew us, that ſhee repented of this ſinne from her heart: and here Hieromes ſaying is to be marked; Notandum (inquit) in genealogia Chriſti nullam ſanctarum mulierum aſſumi, ſed illas quas Scriptura reprehendit, ut qui propter peccatores venerat, de peccatoribus natus, peccatum deleret: that is,
Rahab the harlot reSalmon married her; ſo did Bathſheba repent her of her adultery before David married her.
Secondly, when David married her; 2. Sam. 12.24. the text ſaith, he comforted her;
Nahham ſigniSam. 15.35. and then to comfort; Eſay. 40.1. becauſe none getteth comfort but thoſe who repent firſt.
Thirdly, 1. King. 1.21. Otherwayes, when the King ſhall ſleepe with his fathers, I and my ſonne ſhall bee counted offenders; which ſheweth that God had pardoned her ſinne, and that ſhee was loath to draw on another new guilt upon her.
Fourthly, ſee the holy inſtruction which ſhe gave to her ſonne Lemuel, ſhe was a Propheteſſe and had reveProv. 31.2. It is not for Kings to drinke wine, nor for Princes ſtrong drinke; and ſhe calleth him the ſonne of her vowes, whom ſhee had conſecrated to the Lord by many vowes; all which ſhew the repen
Fiftly, Salomon calleth himſelfe the ſonne of thine handmaid. Wiſ. 9.5. In which epithet his father David delighted very much before: Pſal. 116.16. Truly I am thy ſervant, I am thy ſervant, the ſonne of thine handmaid, where they allude to that cuſtome under the law,[Ben bethe] vernae domus; they were not counted their faDavid and Salomon ſay, wee are begotten of faithfull parents, and of faithfull mo
Sixtly, David ſweareth to Bathſheba that her ſonne ſhould ſucceed & granted her requeſt, and ſee how Nathan the Prophet adviſed her in all her buſineſſes; all which ſheweth that ſhe hath beene a holy woman, and repented her of her former adultery.
Laſtly, ſee how much Salomon honoured her, being his mother, he ſet her at his right hand, and it is chiefly to bee ma
The ſecond reaſon alledged, why David might not marry Bathſheba, was, becauſe he had polluted her with adulterie; Nemo eam ducat quam adulterio polluit.
The Canoniſts underſtand this axiome with theſe caveats.
Firſt, if the adulterer and the adultereſſe have made a mutuall promiſe when her husband was alive.
Secondly, if the adulterer and the adultereſſe have lived together.
Thirdly, if the adulterer had intended the death of his wife, or the adultereſſe had intended the death of her husband; in theſe caſes the Caſuiſts doe not permit them to marrie. To grant liberty for the adulterer to marry the adultereſſe, were to open a doore to all un
The concluſion of this is: Davids example in marryBathſheba, both in their repentance, and in Gods ap
Levit. Thou ſhalt not take a woman to her ſiſter.18.17.
THe Lord diſchargeth here a man to marry two wives at once,[Siſter] here is not meant a naLev. 18.16. Thou ſhalt not uncover the nakedneſſe of thy brothers wife; therefore thou ſhalt not uncover the naked[Siſter] here is meant any other woman. The Carraim amongſt the Iewes, and they who followed the literall ſenſe, expound the words thus; Thou ſhalt not take a woman to her ſiſter, that is, thou ſhalt not marry two wives at once; but the PhaCarraim who did interpret the words thus, thou ſhalt not marry two wives at once, ſaid, qui multiplicat uxores, multiplicat veneficas; and they ſaid, that it was not permitted to the King to have many wives, therefore it is law
Neither ſhalt thou take a woman to her ſiſter to vexe her Levit. 18.18. but the wives in Polygamie are called angentes, or vexers. 1. Sam. 1.6.
Secondly, that which was forbidden in the firſt inMoſes paſſe it by and not forbid it? but this PoMat. 19.5. 1. Cor. 6.16. and 7.39. Rom. 7.2. and Mal. 2.3. but wee can ſhew no place in Moſes law againſt PoDeut. 17.10. where hee for
Thirdly, that ſiſter is underſtood here, whom the man might marry after the death of his wife; but a man might not marry his wives ſiſter properly taken after the death of his wife, therefore it is meant of another ſiſter; and the Lord addeth, Thou ſhalt not take a woman to her ſiſter in her life time, becauſe it was uſuall among the Iewes to have more wives at once.
A man might marry his brothers wife & raiſe up ſeed unto him, therefore a man might marry his wives ſiſter.
A man if hee had a wife of his owne, hee might not marry his brothers wife to raiſe up ſeed to him; Boaz who raiſed up ſeed to his next kinſman was not married, and N. refuſed to raiſe up ſeed to him, becauſe hee was married, and had children of his owne; and therefore the Chaldee Paraphraſt upon Ruth 4.5. antiquil. Cap. 14.
Non poſſum redimere, quia uxorem habeo; and Ioſephus inclineth to this, that it was the unmarried brother that behoved to raiſe up ſeed to his eldeſt brother, and
Secondly, he might marry his brothers wife, there
That followeth not, hee might marry his brothers wife to raiſe up ſeed to his brother, who was a type of Ieſus Chriſt, who ſhould never want a ſeed in his Church; but hee might not marry his wives ſiſter, for then he raiſed not up ſeed to his brother.
This Polygamie is contrary to the firſt inſtitution of God, for God made one man and one woman,Iudg. 5.30. Dederunt puellam, & duas puellas uni viro, Have they not divided to every man a damoſell or two damoſels? This ſheweth the great confuſion that was then, and the ſcarThomas obſerveth well, that man doth ſomething which agreex natura generis, as to beget; Secondly, he doth ſomething ex natura ſpeciei, as hee is a reaſonable creature, to beget a reaſonable creature; and thirdly, he doth ſomething as a faithfull man, marrying one wife, and herein he repreſenteth Chriſt; and ſhe repreſenteth the Church. Although polygamie bee not againſt the two firſt, yet it doth directly croſſe the laſt, the reſem
If it were lawfull for a man to have more wives at once,Cor. 7.4.
It may bee alledged that women have had two huſPaul ſaith, 1. Tim. 3.9. If ſhee hath beene the wife of one husband, hee meaneth not here, if a widow marry againe; therefore it may ſeeme that ſhe hath had moe husbands at once.
If it was not lawfull for a man to have moe wives at once, why is it commanded in the law that a man ſhould not disinherite the childe of the hated woman for the child of the beloved. Deut. 21.15.
Thou ſhalt not disinherite the child of the hated woman for the child of the beloved.
How can that be leſſe then adultery, which was once adultery?
If we conſider the ſinne in it ſelfe, it is ever adultery,If I had not ſpoken unto you, yee ſhould have no ſin. Ioh. 15.22. that is, if the truth had not beene clearely declared unto you, your ſinne had beene the leſſe, but becauſe I have ſpoken ſo clearely unto you, that aggraIuda lay with Tamar, taking her to bee a common har
But God gave the wives of Saul into the boſome of David. 2. Sam. 12.8. therefore hee allowed this poly
To put them in his boſome is to put them in his ſubSauls wives to David.
David could never have married the wives of Saul, for that had beene inceſt.
Whether did God diſpenſe with the Iewes to marry many wives or not?
None could ever ſhew this diſpenſation, and if ever God had given a diſpenſation, would he not eſpecially have given it after the floud? It pleaſed the Lord to paſſe over this ſinne. Rom. 3.25. he called them ſinnes paſſed by, through the long forbearance of God.
What is the difference betwixt a ſinne paſſed by, and a ſinne pardoned?
All ſinnes are pardoned to the children of God in Gods eternall decree; but hee is ſaid to paſſe by their
David got pardon of his adulDavid got pardon of his adulrery in his owne ſenſe, he behaved likewiſe to have pardon in his owne ſenſe of his murther, becauſe it was a knowne ſinne to him likewiſe, but theſe ſinnes which he knew not, the generall remiſſion ſerved for them.
Secondly, they differed in their titles, for the cheife and principall wife was called [Shagal] conjux,
Neh. 2.6. Dan. 5.2. Quae ſemper tori jus habet, the concubines were admitted but ſome times;[Gebhereth,] the miſtres of the houſe. Gen. 18.8. but theſe concubines had never this title.
Thirdly, they differed in their intertainement, for if the King had taken moe concubines, hee might have made them aromatorias and apothecarias for his ſpices, and cookes and bakers, and the common ſort he might have made them ſocarias, which they could not have done to their wives ſolemnly eſpouſed.
victum, amictum, debitum tempus, & cohabitationem; food, rayment, due benevictum, amictum, debitum tempus, cohabitationem, & honorem: food, raiment, due benevolence, and hee was bound to dwell with her, and to honour her.
Fiftly, they differed in their poſterity,Iacob gave to the ſonnes of the conGen. 25. and the children of the concubines were called the free womans children, Gen. 16.2. Go in unto mine hand maid, it may be that I obtaine children by her: and therefore Rachel and Lea are put for them and their handmaids, Ruth. 4.11. and wee may ſee how the children of the concubines were more ſervile then the children of the free-women, therefore, Galat. 4.23. they are called the children of the bond woman, and they did things rather for feare then love; this the Lord ſheweth, Deut. 27. when hee divided the tribes, he ſet thoſe who were borne of the free woRachel and Leah, upon the hill to bleſſe, but thoſe who came of the handmaids, hee ſet them upon the hill of curſing, as being of a more ſervile and baſe minde. Ruben for his inceſt loſt this priviledge, and was ſet aZabulon the youngeſt ſonne of Leah is ſet amongſt them to make up the number.
Whether was the concubine a wife properly or not?
Yes, Gen. 30.9. Leah gave Zilpah for a wife unto her husband, therefore when it is ſaid, he tooke her [leiſha,
in uxorem, it ſhould not be tranſlated, uxoris loc
but ve[Leadona,] ideſt, vere Deus. Hoſ. 13.12. Servavit Iſrael [leiſha] propter uxorem, Gen. 29. An non pro Rachaele ſervivi tibi. 2. Sam. 20.3. David ſhut up his concubines, and they were
But it is ſaid, that the Levites concubine played the harlot with him, then it may ſeeme that the concubine was not a wife.
Scortata eſt contra eum, [gnal] non cum eo, Ezek. 16.16. and when ſhe fled from him ſhe was juſtly puniſhed for her uncleaneneſſe. Iud. 19.
Pilagiſh from Palag-iſh,
dividere virum, that hee could not errare in amore ejus; as Salomon ſaith, Prov. 5. but the whore maketh a totall ſepa
Againe they differed in their ends; marriage hath a double end, the firſt end is the begetting of children, the ſecond end is a remedie againſt luſt; the whore dePolygamiſt aimeth at the firſt end, to have children; but not at the laſt end, for avoidThey ſhall commit whoredome and not increaſe, Hoſ. 4.10. this is a judgement pronounced againſt polygamiſts, and not againſt adulterers, for they longed for children, where as the other longe for none; the word in the originall is ijpparedu.
Pered in the originall is called a mule, as if ye would ſay, they ſhall play the mule; the mule is a beaſt very libidinous, but begetting nothing. So theſe polySalomon, although hee had many concu
The concluſion of this is,Matt. 19.5.
Matt. Whoſoever putteth away his wife, except it be for fornication, committeth adultery.19.9.
WE have ſhowne how this Commandement is broken by unlawfull conjunction, now it re
The Hebrewes call repudium, cerith, exciſio,
Sepher cerithoth, libellus exciſionis, becauſe the woman was cut off from the familie of her husband, and had liberty to goe where ſhe pleaſed. And the Chaldees call it net pitturin, and the Rabbins call it giruſh, expulſio, and the latter Rabbines call it riphudin, from the Latine word repudium; and the Greekes call it Divortium,
Repudium was when the woman gave the bill of divorce to the man.
There was a great queſtion betwixt the houſe of Sammai, and the houſe of Hillel concerning divorces.Sammai held that it was lawfull for a man to put away his wife onely for adultery;Sammai and Hillel concerning divorce.Si invenerit nuditatem in ea; that is, if ſhee hath committed adultery. But Hillel and his followers exnuditas to all ſorts of filthineſſe, as to the leaſt ſort of offence that is, becauſe it is ſaid in the text, Si non invenerit gratiam in oculis ejus, Deut. 24.1. and they who asked the queſtion of Chriſt, ſeeme to be of the opinion of Hillel; for they ſay, is it lawfull for a man to put away his wife for every cauſe? Matt. 19.3. Ben Syra who was a follower of Sammai, being asked of a man,Os quod cecidit in ſorte tua, rode illud.
When Moſes ſpeaketh of divorces which were uſuall amongſt the Iewes, he ſpeaketh of thoſe divorces which were for light cauſes and not for adultery;Moſes is to be unMoſes words, Deut. 24.1, 2, 3. ſhould not be read thus, If ſhee hath found no favour in his eyes, then let him write her a bill of divorce: but thus hypothetically: If ſhe hath found no favour in his eyes, and if he write her a bill of divorce & put her away &c. If he were ſpeaking of lawfull divorce for adultery, then it ſhould be tranſlated in the imperative mood, Let him write her a bill of divorce, and let him put her away, as the words of Chriſt implie, Matt. 19.9. that for adultery it is lawfull for a man to put away his wife; but that which Moſes ſpake hypothetically they tooke it abſolutely. So Ioh. 21.22. If hee tarry till I come what is that to thee? that which Chriſt ſpake hypothetically, they tooke it abſolutely, as if Chriſt had ſaid that Iohn ſhould not die till he came againe.
The reaſon to prove that Moſes is ſpeaking here, Deut. 24. of unlawfull divorces, and not for adultery; is this, verſ. 4. Her former husband may not take her home againe to wife, after that ſhe is defiled by him, and defileth
herſelfe: Huttamaah is a compound word,9.9.
Matt. 5.23. Whoſoever ſhall put away his wife, let him give her a writing of divorcement: but whoſoever ſhall put away his wife, ſaving for the cauſe of fornication, cauſeth her to commit adultery; and whoſoever ſhall marry her that is divorced, committeth adultery; if hee had put away his wife for fornication, ſhe had not beene polluted by him, but onely ſhe had pol
But it may be ſaid, Deut. 24.3.
If he have found ſome nakedneſſe in her, [gnervath] nakednes in the Scripture is taken for filthines and adultery, then it may ſeeme that Moſes is ſpeaking here of unjuſt divorce.
Nakedneſſe is taken for other ſorts of filthineſſe then for adultery, the Seventy tranſlate it rem turpem; and Ionathan turneth it, tranſgreſſionem rei, They put away their wives for many other cauſes be
But Malachi ſeemeth to approve this ſort of divorce for light cauſes, If thou hate her, put her away,
ſaith the Lord. Malac. 2.16.
It ſhould not be tranſlated, if thou hate her put her away, ſaith the Lord, but this wayes, the Lord hateth putting away.
Moſes did not ſimply allow here the putting away of their wives for ſuch light cauſes, but if they would put away their wives for ſuch light cauſes, then hee biddeth them write a bill of divorce to them; the Lord
Iſraelite ſhould marry a captive heathen, but if hee will marry ſuch a one, then let him ſhave her head, and put on her mourning apparell, and mourne for ſo many dayes, that by theſe meanes the Iſraelites love might be abated, and ſo might leave her. So Moſes liked not of theſe divorces, but if a man will put away his wife for ſuch cauſes, then let him write her a bill of divorce.
What uſe was there of this bill of divorce amongſt the Iewes, for if a woman was taken in adultery ſhe was ſtoned to death, if ſhee was ſuſpected of adultery, they gave her the bitter waters to drinke, and if her husband tooke her to be an adultereſſe and the fact was not pubIoſeph would have done Mary, Matt. 1.
Turkes at this day, teſti
When the man gave the bill of divorce to the woEſay 50.1. Where is the bill of your mothers divorcement, whom I have put away? as if the Lord would ſay,
When they wrote this bill of divorce the Iewes wrote it in a long letter, but the Romans wrote it in few words, res tuas tibi habeto.
The bill of divorce was given by the man to the woTamar, when ſhee ſhewed to Iuda his ring, and his ſignet, Iuda ſaid, ſhe is more righteous then I am: ſo the man putting away his wife for no juſt cauſe, and the woman ſhewing the bill of divorce to her husband, hee might juſtly ſay, ſure
The man had the power to give the bill of divorce to the woman at the firſt, but afterwards the woman gave the bill of divorce to the man alſo, Marc. 10.12. and if a woman put away her husband, and be married to ano15. cap. 11.
Salome the ſiſter of Herod was the firſt woman who gave the bill of divorce to her husband Chryſtoberus; and Ioſephus addeth, that the law onely permitteth the man to give the bill of divorce to the woman, and that it was not lawfull for the wife who was repudiat to marry, but by the com
When the wife was repudiat from her husband for
They were baſtards in foro poli, before God; but not in foro fori, in the courts of men.
The concluſion of this is; Let no man ſeparate that which God hath conjoyned; and let no man conjoyne that which God hath ſeparated.
Prov. Let thy wife be unto thee as the loving hinde, &c.5.19.
SAlomon ſaith, Prov. 5.15. Drinke waters out of thine owne ceſterne, here by a modeſt kinde of ſpeech, hee willeth a man to content himſelfe with his owne wife. Concupiſcence or luſt in the Scriptures is compared to burning,Cor. 7.2. and the Prophet alludeth to this ſort of thirſt, Ier. 2.25. Withhold thy foote from being unſhod, and thy throat from thirſt: the remedy againſt this burSalomon ſay, the company of thoſe beaſtly whores, and now I ſhew thee the way how thou mayſt live chaſtly in holy wedlocke, then he ſubjoyneth, Let thy fountaines be diſperſed abroad, and rivers of waters in the ſtreete, verſ. 26. or divide thy waters in the ſtreete; here hee giveth a reaſon wherefore marriage ſhould be preferred to adultery, becauſe ſeldome children are
Iipparidu; pered is called a Mule, which is a beaſt which is much given to luſt, and yet begetteth nothing; and if they beget any children, they are aſhamed of them, and the children likewiſe are aſhamed of their fathers; and therefore the Hebrewes call them Shatuki, from ſhatak, tacere,
And rivers of waters in the ſtreets, that is, when thou knoweſt them to bee thine owne children, then thou haſt power to direct them and guide them, and ſee that they marry by thy direction, for even as men draw water conduits which way they will, ſo ſhould the pa
Let them be onely thine owne, that is,not a ſtrangers with thee, to inherite and poſPſal. 127.4. Children are the heritage of the Lord, and the fruite of the wombe is his reward, and thy children ſhall bee like arSalomon re
The firſt preſervative to keepe man and wife in puIacob, Gen. 49.3. Ruben thou art my might, and the beginning of my ſtrength; Iacob knew not a woman before he was married, but Eſau was a prophane man and a fornicator. Heb. 12.16.
The ſecond remedie is, for a man to delight himſelfe with his wife; Let her bee like a loving Hinde unto thee,
and as a pleaſant Roe, and let her breaſts ſatisfie thee at all times.
Prov. 5.19. the Hinde is a loving creature, and followeth the male; the Hinde is ardent in her love, and they are ready one of them to helpe another, ſo ſhould the man and his wife; let her breaſts ſatisfie thee at all times,[Ieravucha] inebrient te: ſee how the Holy ghoſt willeth a man to delight himſelfe with his owne wife, therefore he addeth, Cur erres cum extranea [Tiſhge] to wander as beaſts doe,ſtollen waters are ſweet. Prov. 9.17. and is not content to drinke out of his owne ciſterne. Prov. 5.15. he ſhould call his wife the delight of his eyes. Ezek. 24.16. So ſhould the wife content her ſelfe with the love of her husband; Let him kiſſe me with the kiſſes of his mouth. Cant. 2.
This chaſte love the longer that it continue, the ſtronProv. 7.18. Come let us be drunke with love untill the morning, yet it is the ſame word that is uſed to expreſſe that chaſte love betwixt the husband and the wife: Prov. 5.17. but it differeth very much from that love; this word Rabha to bee drunke,verbum mediae ſignificationis, as the Hebrews marke, that is, it may be taken either in a good part, or in an evill; but vergit ſaepius in extremum, it declineth to the extremity if it be not taken heed unto. So Pſal. 90.10. Dies annorum noſtrorum & ſuperbia eorum, labor, & dolor; the dayes of our yeares and their ſtrength is labour and ſorrow;[Rohebam] ſuperbi
why i[Rabha] to bee drunke, ſignifieth firſt, to be merrie ad hilaritatem onely, as Gen. 43.34. and Iob. 2.10. and Pſal. 23. Calix meus
ebrius eſt, my cup runneth over, and this the Holy ghoſt alloweth; but there is another ſort of drunkenneſſe which vergit in extremum, and this the Lord condem
Secondly, the pure love betwixt the man and the wife continueth and endureth,Prov. 7.18. Let us take our fill of love untill the morning; it laſteth but for one night, and then degeneAmnon hated Tamar more then ever he loved her. 2. Sam. 13.15.
The third way how to keepe and intertaine this love, is for the man to reſpect his wife,Prov. 7.19. when the whore enThe man is not at home, in contempt ſhe calleth him the man,
[Bagnale] my lord, or [Iſshi] my man; when once they turne their hearts and affections from their husbands, then there is an open way made for adultery; when the Scripture ſpeaketh of the husband Deut. 28.56 it calleth him vir ſinus, becauſe hee ſleepeth in his wives boſome;uxor ſinus. Micah. 7.5. who ſleepeth in her husbands boſome. So 2. Sam. 12.3. ſo ſhe is called uxor adoleſcentiae ejus. Prov. 1.18. to remember what love hee bare to h
The fourth way to live chaſtly,Iobs
Iob. 19.17. My breath is ſtrange to my wife.
The firſt way is, to remember the children gotten betwixt them, which ſhould bee the pledges of their love. Iob. 19.17. Although I entreated her for the childrens ſake of mine owne bowels.
And as it is the way to keep them in holy wedlock when they are married, to keepe their veſſels in purity before they be married; ſo to teſtifie their love, the wia widow indeed and not in pleaſure. 1. Tim. 5.6. For then ſhe is dead while ſhe is alive; and ſo the man ſhould live chaſtly, untill he be called to a new marriage, to teſtifie his love to his former wife; the women amongſt the Iewes when they ſpake of their husbands that were dead, they ſaid, memoria ejus ſicut vinum Lebani.
Abraham and Sarah, Iſaac and Rebecka, Iacob and Rachel.
NExt unto ſpirituall adultery the Lord hath puniGen. 6.2, 3, 4. and for this ſinne the Lord deſtroyed with the plague twenty foure thouſand. Num. 25.9. For this ſinne the tribe of Benjamin was almoſt rooted out. Iudg. 19.28. for this ſin Davids houſe was puniſhed both with inceſt and with bloud.
As the Lord puniſhed this ſinne himſelfe, ſo he will have it puniſhed by the Magiſtrate;Iob it was cIob. 31.11. For this is an heynous crime, yea, [G
that is, that which the Iudges ſhould puniſh; and not the iniquitie which the Iudges commit. So Gen. 16.5. [Hhamaſi] injuria mea, is not the injurie which I doe, but the inAbimelech. Gen. 26.11. Hee that toucheth this man or his wife, ſhall ſurely be put to death. So amongſt the heathen it was capitall, as amongſt the Egyptians, Ioſeph for ſuſpected adultery, was put in the priſon with thoſe who were executed; and in Babylon, Nebuchadnezzer roſted the adulterous Prieſts in the fire. Ier. 29.22. and if wee ſhall obſerve how the jealous husband will not ſpare in the day of vengeance. Prov. 6.34. we ſhall ſee what a juſt judgement befalleth the adulterer, when the jealous husband killeth him in ſudden paſſion,Salomon alHee goeth after her ſtraight way till a dart ſtrike through his liver. Prov. 7.23. and why thorow his liver? his liver was the part of the body in which his uncleane luſt lodged, therefore the dart pierceth this part eſpecially, and the part by which a man offen
The Egyptians uſed to cut off the noſe and the eares of the Adultereſſe, and the Prophet alludeth to this ſort of puniſhment, Ezek. 23 25. They ſhall deale furiouſly with thee; they ſhall take away thy noſe and thine eares.
Exod. Thou ſhalt not ſteale.20.15.
DAvid ſaith, The heaven, even the heavens are the Lords: but the earth hath he given to the children of men. Pſal. 115.16. He hath given the earth to the children of men, he hath not given them the abſoin capite of him, for the earth is the Lords, and the fulneſſe thereof, therefore every man muſt ſeeke his dayly bread of him, and not be his owne carver, but be content with that meaſure which the Lord allotted to him.
Theeves will not bee contented with that portion which the Lord allotteth unto them, but they come like the ſervElies ſonnes with their fleſh hooke in their hand, and ſay, give me this; and if thou wilt not, I will take it by force. 1. Sam. 2.
Luc. 6.35. God is kind unto the unthankefull and to the evill, and God granteth to them the uſe of theſe temporall things, for the maintenance of their civill life; but the thiefe hath neither a ſpirituall nor civill right to that which he ſtealeth, and therefore he is twice a thiefe.
T
So hee ſinneth againſt diſtributive iuſtice; ſee how David deſcribeth the righteous man. Pſal. 112.9. He hath diſperſed, hee hath given to the poore, his righteouſneſſe endureth for ever; the righteous man diſperſeth to the poore, and his righteouſneſſe endureth for ever; that is, his almes and his good deeds ſhall bee had in remembrance here, and afterwards ſhall receive him into eternall tabernacles. Luc. 16.9. that is, they ſhall teſtifie that hee is to be received into eternall taber
Againe, he ſinneth againſt charity;Luc. 8.43. She ſpent upon the Phyſitians all her goods, in the Gree
Proverb. 20.17. The bread of deceit is ſweet to a man, but afterward his mouth ſhall bee filled with gravell: it is ſweet to him for the preMat. 4.3. but the theeves alchymie is to turne bread into ſtones and gravell;
SVGERE caput vipera quid.Achans theft was ſweet to him at the firſt, but afterIoſh. 7. Caput viperae ſuget. Iob. 20.16. When the female viper engendereth with the male, the female ſucketh the head of the male, and biteth it off with great delight; then ſhee concei
The concluſion of this is; as the Lord hath a care that a mans firſt and naturall life be preſerved: ſo he hath a care that his ſecond life be preſerved, that is, the meanes which ſhould maintaine his life.
Exod. Thou ſhalt not ſteale.20.15.
THeft is defined, The taking away of another mans goods againſt his will; and it is committed either in ablato, or in depoſito.
In ablato,
Iſraelites tooke away the Egyptians earerings, and jewels, although they had not the conſent of the Egyptians to take them away, yet it was not theft; becauſe God himſelfe,Exod. 12.36. [vainatzelu eth mizraijm,] they ſpoyled the Egyptians: they had as good right to theſe jewels as the ſoul
Secondly, a man may take another mans goods in in his neceſſity to ſupply his meere wants; in this caſe the law maketh things common; and although he have not the conſent of the owner, when he taketh his goods; yet this is not theft.jure charitatis, by the right of charity: but he might carry none away with him,
jus proprietatis; ſo David in his neceſſiSam. 21. and the Diſciples pulled the eares of corne, Matt. 12. hence it is that the poore are called [bagnale tobh] Lords of Prov. 3.26. becauſe in their neceſſity they have the right of charity to their goods:dominium rectum as the lawdominium anius rei penes plures in ſolidum jura non patiuntur, that is, the law will not ſuf
How can that which is a mans owne be taken from him without his conſent, can neceſſity make it another mans?
Hee is not Dominus in ſolidum of it, for when hee taketh ſo much to ſatisfie his neceſſite, hee is bound to reſtore as much againe if hee be able; and therefore ſome ſay, that things in ſuch a caſe are rather communicanda, quam communia, to be communicated, then com
Modeſtinus the lawyer deſcribeth preſcription after this manner, Eſt adjectio dominij per continuationem poſſeſſionis à lege definiti.
Firſt, it is called adjectio dominij, becauſe the domi
And it is added per continuationem, for the law preIudg. 11.
Iephthe pleaded, that the Iſraelites poſſeſKing. 8.3. The widow that was abſent from her poſſeſſion ſeven yeares amongſt the Philiſtins, for famine, in this time her land preſcribed not, and the king commanded to reſtore it to her againe.
Againe, they muſt have a juſt title to this poſſeſſion,
But it is againſt the law to take any thing from the right owner againſt his will.
That which is taken from the owner by preſcription, is not taken from him againſt his will; for it is preſumed that hee giveth his tacite conſent to it.
When a man then hath the Commandement of God for his warrant, although hee take ſomething from the owner againſt his will, that is no theft: ſo when he taketh by the law of nature in his neceſſity to ſupply his want, although the owner conſent not, yet it is not theft. So when he hath the tacite conſent of the owner, and the approbation of the law by preſcription, this is not theft.
Secondly, theft is committed in Depoſito, in a thing
[Pikkadon] or Tim. 6.20. Levit. 6.2. If a ſoule ſinne, and commit a treſpaſſe againſt the Lord, and lie unto his neighbour, in that which was delivered to him to keepe, or in fellowſhip; in the Hebrew it is, in poſitione manus, for pone
22.11.Paul alludeth to this forme. 2. Tim. 1.12. I am perſwaded that he is able to keepe that which I have committed unto him against that day. God is that faithfull depoſitarius, who will keepe our depoſitum faithfully, and wee concredit the keeping of our ſalvation unto him;depoſitum, which is a matter of great weight, and it is arrhabo, which is a part of the price that cannot be taken backe againe,David ſaith, Pſal. 119.122. [gnarobh gnabhdecha] ſubarrha ſervum tuum, be ſuerty for thy ſervant.
Let no man goe beyond or oppreſſe his neigh 1.Theſſ.4.6.bour in any matter.
THeft is divided according to the time, according to the object, and according to the manner.
According to the time, there is the night theft,Exod. 22.2.3.
Secondly, according to the object. If hee ſteale holy things, that is called ſacriledge: as the theft of Ananias and Saphira, Act. 5.2. If hee rob the Common-wealth, that is called peculatus; if he ſteale cattell, that is called abigeatus; ſuch were the Chaldeans, who robbed Iob of his goods; and ſuch were the Saracens,
1. Sam. 27.
Saracens from [Sarak] excurrere which cometh from [rik] vacuum eſſe; and the Seventy tranſlate them Iſhmaelites, Gen. 37. which Targum Ionathan tranſlateth Arabians, and ſuch were the Chaldeans, Hab. 1.7. If hee had ſtolne a man, that was called plagium, and ſuch a one was to die the death, Exod. 21.16.
Againe, theft is divided according to tIeruſalem, and Iericho.
Luc. 10.30. thoſe reſemble moſt the divell Aſhmodeus, who hath his name à [ſhadad] vaſtare, who ſpoyleth and ſpareth none.
Robbery by ſea is called piracie, Revelat. 12.12. Woe be unto the earth, and to the ſea, becauſe the devill is come downe to you, having great wrath: theſe ſpirits are the divels factors who trouble the ſea:Pharos amongſt the Egean iſlands called Pharos to robbe, and Lemnunculi,
Lemnos to robbe like the barkes of Dunkirk; and Iob alludeth to theſe ſorts of barkes, My dayes paſſe as ſhips of deſire, Iob. 9.26. that is, like the pyrats pinn
Levit. 19.13. by violence, that is called gazal, to plucke a thing by violence out of ones hand, ſo it is ſaid of Benajah, that He plucked the ſpeare out of the Egyptians hand. 2. Sam. 23.24. The ſecond ſort of theft is to oppreſſe by fraud; this is called [gnaſhak,
Iohn the baptiſt forbiddeth both thoſe, Luk. 3.14. Doe violence to no man, neither accuſe any falſely, and be content with your wages: this ſort of theft cometh of covetouſneſſe, Micah. 2.2. They covet fields and take them by violence, and houſes and take them away, ſo they oppreſſe a man and his houſe, even a man and his heritage.
10.8. that is, a mighty oProv. 12.27. He ſhall not roſte that which hee
that is, which he hath taken by oppreſſion.
They are compared to the lion, to the wolfe, to the
avis digitata,
Ier. 12.9. Firſt, they are compared to the lion, Pſal. 10.10. Hee croucheth and humbleth himſelfe, that the poore may fall by his ſtrong ones, that is, hee croucheth and humbleth himſelfe, as if his ſtrong parts were weake and feeble, to make the poore fall, and as the lion coucheth to catch the beaſt, and then leapeth upon it & divoureth it; ſo doth the mighty hunter oppreſſeth the poore, Micah. 3.2. Who hate the good and love the evill,
and pluck off their skinne from of them, and their fleſh from their bones, who alſo eate the fleſh of my people, and flay their skinne from off them, and they breake their bones, and chop them in pieces as for the pot, and as fleſh within the caldron. So they are compared to wolves, Zeph. 3.3. Her princes within her are roaring lions, her Iudges are evening wolves, they gnaw not the bones till the morrow. Thirdly, they are compared to the wild aſſe, Iob. 24.5. to ſhow their ſpeedineſſe and readineſſe to oppreſſe and their readineſſe to flie away when they have done, that they may eſcape the hand of the Magiſtrate. Fourthly, they are compared to the Gryphon. Levit. 11.16.tahhmas from hhamas violence, and the Seventy tranſlate it Exod 22.25. If thou lend mony to any of my people, that is, to the poore of my people,
Pſal. 14.4. They eate my people as bread, that is, the poore of my people; they are Iob.
They drive away the aſſe of the fatherleſſe, and they take the widdowes oxe for a pledge; God promiſeth to be a father
to the fatherleſſe, and a Iudge of the widowes. Pſal. 68.5. they take the Aſſe of the fatherleſſe, that is, of him whom I have taken to bee a father to, yet they ſpare him not; and they take his Aſſe from him, that is, the beaſt which ſerveth him for greateſt uſe. So they take the widowes oxe,[Almonah] from [Alam] mutum eſſe; ſhe hath no body to ſpeake for her, and they take her oxe from her, the moſt neceſſary beaſt for worke, and therefore under the law hee who tooke away a mans oxe, hee was bound to reExod. 22.1. Then they take her onely oxe,Nathan telleth David when he tooke the mans onely ſheepe. 1. Sam. 12. then under pretext of juſtice, as if the poore widow were debtfull to them. Iob. 22.9. They ſend away the widow empty. Theſe oppreſſors are the worſt Phyſiviri ſanguinum, Pſal. 54.24. becauſe they ſuck the ſubſtance from the poore, as it were their blood. And Iob. 24.10. They take away the gleanings from the hungry. The Lord forbidDeut. 24.19. when they reape their fields to take away their gleanings, but to leave them to the poore, the fatherleſſe, and the widow; but they miſregarded the Lords ordinance, and tooke all away: So the Lord commanded when they gathered the grapes of their vineyards, they ſhould not gleane afterIob. 24.6. The wicked gat
Serotinare vineam, thus they gather the grapes before they bee ripe, to ſerve for the uſe of man in the end of the corne harveſt; & this aggravateth their ſinne more. Plutarch ſaith, that we condemne more the hornets and the waſpes which ſting men to death, then
The concluſion of this is: Eſay. 31.13.He that deſpiſeth the gaine of oppreſſion, hee ſhall dwell on the height of high places, his place of defence ſhall bee the munition of rocks, bread ſhall bee given him, and his water ſhall bee ſure: but oppreſſors, Ier. 17.11. are like the Partridge that ſitteth on egges, and hatcheth them not; So he that getteth riches and not by right, ſhall leave them in the midſt of his dayes, and in the end ſhall be a foole.
Ier. Woe bee to him that cutteth out my win22.14.dowes, and it is ſeeled with Cedar and painted with Ver milion.
FVrtum palliatum, or coloured theft is,Palliare pallium. Lev. 5.15. So the Latines ſay, gaudere gaudium. Theft coloured under pretence of religion.Timgnol magnal, when a man is blinded, as if a cloak were caſt about his eyes.
This coloured theft is coloured ſundry waYee have made my houſe a den of theeves. Mat. 21.13.
Iudas theft was; when he ſaw Mary powring a boxe of oyntment upon Chriſts head, hee ſaid, What needed this waſte, might not this have beene ſold for ſo much, and have beene given to the poore? this he ſpake (ſaith the Evangeliſt) Not becauſe hee cared for the poore, but becauſe hee was a thiefe and had the bagge, and bare what was put therein. Mar. 12.5, 6.
Hoſ. 12.7. He is a merchant, and the ballance of deceit is in his hand, in the Hebrew it is, He is a Cananite, and the ballance of deceit is in his hand. He deCanaanite for a deCananite, becauſe the Cananites were given much to deceive in buying and ſelling. So Ezek. 17.4. He cropt off the top of his young twigs, and carried it [El eretz cenagnan] to the land of Canaan,
Zedekias to Babylon, to the land of traffique, or to the land which uſed deceit in their traffique.
Zacheus the Publican. Luc. 19.9. When hee had taken mens goods per
Ier. 22.14. and that it might not appeare to be the ſeeling of the houſe of God, they painted it over with Vermilion; yee ſhould have ſeene there a faire and neat
Sixtly, theft is coloured,Epheſ 4.14. Bee not carried about with every wind of doctrine by the ſleight of men;
Stellionatus, couzenage; ſo when the ſimpler are overreached by the more crafty, this is called Pothe,
In all ſort of bargaining,
Obſerve how God hath alwayes met this coloured theft;Iacob by coloured theft took the birth right from Eſau, but ſee how Laban payed him home againe, giving him Leah in ſtead of Rachel. So the Gibeonites by craft deceived Ioſhua, but David and Salomon made their poIehoiachim brought his kingdome to ruine, quia commiſcuit ſe cum iſta cedro; becauſe he medled with the cedars of the houſe of God, to ſeele his owne houſe with them, Ier. 22.15. And thus the Lord, Pſal. 18.22 Sam. 22 27. eſt 18.26.
ſheweth himſelfe froward with the froward, and craft e with the craftie: but 2. Sam. 22.27. the letters are tranſpoſed when the ſame matter is handled, to note ſome ſinDavid ſaid of Goliahs ſword, There is no ſword like to that. 1. Sam. 21.9.
The concluſion of this is: The Lord who abhorreth hypocriſie in our religion, lying in our ſpeech, and that a man ſhould not weare a womans apparrell; ſo doth he likewiſe abhorre and deteſt covered theft.
Pſal. He that putteth not out his money to uſury, ſhall never be mooved.15.5.
VSury is a coloured ſort of theft, and it is expreſſed by diverſe names in the Scriptures. Firſt, it is cal[Neſhek] biting,[Nahhaſh] a ſerpent.: For as Chryſoſtome marketh well upon the fift of Matthew, the money of the uſurer is the biting of the ſerpent Aſpis; for hee that is ſtung with this ſerpent, feeleth no paine for the preſent, but a certaine tickling and de[Tarbith] and [Marbith] multiplication, becauſe it multiplieth, and the Chaldee calleth it [Hhabbulah] perditio, becauſe it deſtroyeth a mans ſubſtance, and the Greekes call
pario. Ier. 5.27. As a cage is full of birds,
ſo are their houſes full of deceit; therefore they are waxen rich. Marke the compariſon; as the fowler ſetteth a trap to catch the birds, (which is called decipula à decipiendo) he ſcattereth a little corne to enſnare the birds, and then catcheth them in a trap: So the houſe of the uſurer draweth the poore man as to a ſnare, he ſeeth ſome hope of gaine at the firſt, like a little handfull of corne ſcatte
Now that we may finde out what uſury is, wee muſt doe as they who carve out Images, they cut off this and this to make it that; ſo muſt we proceed in finding out what uſury is, it is not this nor that, but it is this, and then we come to the definition of it.
Firſt,
Secondly, wee cannot finde it out by things lent, as thou ſhalt not lend upon uſury, money, corne or wine. Deut. 23.19. for there is uſury alſo in other bargains.
Thirdly, neither can it be found out well by the re
It may be ſaid, that the morall law bindeth all equally alike; but this law againſt uſury bindeth not all equally alike. Deut. 23.19, 20. Thou ſhalt not lend upon uſury to thy brother, unto a ſtranger thou mayſt lend; therefore it may ſeeme not to be a morall law.
By ſtranger here is meant onely the Canaanite,
Canaanite whom thou art to deſtroy, [Lanochre pro leanochre] Contra quem jus belli eſt, contra eum jus uſurae; and that it
Pſal. 15.5. He that putteth not out his money to uſury, the beſt interpreetiam Gentili.
Edomites: Eſau was Iacobs broEdomites, then they ſhould take no uſury of us, becauſe we are their brethren.
If thou lend money to any of my people, that is poore by thee, thou ſhalt not be to him as an uſurer. Exod 22.25. here it may ſeeme that they might lend unto the rich upon uſury, but not to the poore.
Thou ſhalt not lend upon uſury to my people, but eſpecially to the poore of my peoPſal. 14.4. They eate up my people as they eate bread, that is, the poore; they are his people, both be
Secondly, Thou ſhalt not lend to the poore of my people upon uſury, therefore yee may lend to the rich, this will not follow. Ye ſhall not curſe the deafe, nor put a ſtumbling block before the blinde. Levit. 10.14. therefore yee may curſe him who heareth, or yee may put a ſtumbling block before the ſeeing, this will not follow.
Againe, we cannot find out this uſury by things lent upon uſury, as money, victuals, &c. Deut. 23.19.
Firſt they ſay, pecunia non eſt lucrativa, money of it ſelfe cannot make gaine, therefore no gaine ſhould be taken
Although money be not fertile in it ſelfe, yet by uſe & interchange it may be made fertile. Mat. 25.20. Behold I have gained five talents moe; and therefore money is
vel
pecunia
& otioſa, money that maketh no gaine.
Some ſay that husbandry is ſecundum naturam,
merpraeter naturam, but uſury is contra naturam.
Biting uſury is contra naturam;
but all ſort of gaine gotten by induſtrie and travell, is not contra naturam, againſt nature.
No gaine ſhould be taken for that which periſheth in the uſe, as money, corne, wine, &c.
Money, corne and wine periſh in the uſe, but this is not through the default of the lender, but the defect is in the thing which is lent, which cannot be uſed unleſſe it periſh; Non vi contractus perit, ſed ratione rei, and it pe
As this were great wrong to ſeeke fruit of that bread, or that wine which a man conſumeth in the uſe, ſo it is great injuſtice to ſeeke profit for that money which pe
But this cleareth not the doubt, for they ſeek no profit,
pro hoc individuo quod perit, but for the ſame in kind.
Thirdly,
They who limitate it to the ſumme; firſt, they condecimam uſuram, which in the ſpace of an hundred moneths equalleth the ſumme, that is ten of
uſuras uſurarum; It is obſerved that the beaſts which are moſt imperfect, ſuperfaetant, and they will be breeding young ones, they will have young ones in their belly, and they will have young ones ſuckſuperfaetant, which is a moſt unperfect kind of birth. So they condemne monethly uſury, Hoſea alludeth to this,A moneth ſhall devoure them wiih their portion. cap. 5.7. Ariſtophanes reporteth how the people of Greece were much troubled with this monethly uſuMedea might cauſe the moone to ſtand ſtill with her inchantments, that ſo ſhee might not come ſo often about in her revolutions, and they be forced to pay their monethly uſury.
unciarium faenus, or centeſimam uſuram, twelve in the hundred, and this was called haereditas ex aſſe, vel centeſima, becauſe their Libra was divided in twelve parts, they might not take then Sextans, two of the whole ſumme, or Triens, three of the whole ſumme; or quadrans, fourquincunx, five of the whole, as Ioſeph did. Gen. 41.34. or ſemis, the halfe of the whole; or ſeptunx, the ſeaventh part of the whole; or bes, the eighth part of the whole; or dodrans, the ninth part of the whole, dempto triente; or dextans dempto ſextante, taking away two frodeunx, dempta uncia, to take all except one part.
The law of the twelve tables forbad all uſury except unciar
one of twelve; and according to our reckonrogaetione tribunitia ad ſemiunc
it was reſtrained to the ſixt part of the whole; and according to the Engliſh to foure of the hundred and 1/16. and at laſt, they forbad it alto& poſuerunt furem condemnari duplo, faenoratorem quadruplo; they ordained that a thiefe ſhould
Some Emperors have aboliſhed uſury altogether,Leo the Emperor diſcharged it altogether, but Anaſtaſius was glad to permit it againe, at the earneſt ſute of the people of Conſtantinople.
We have not found out as yet what this uſury is; uſuvi mutui, this ſort of lenunivocè, analogicè,
aequivocè; either properly, by way of analogie, or improperly. Example, this word God is attributed to God properly; to the Magiſtrate, by way of analogie. Pſal. 82.6. I ſaid ye were Gods, and to the devill improCor. 4.4. In whom the God of this word hath blinded the mindes of them.
Example 2. this word Satan is properly attributed to the devill, and by way of analogie to Iudas. Iob. 6.70.
Peter improperly. Mark. 8.33. Get thee behind me Satan.
Example 3. This word father is ſpoken properly of the naturall father, who begetteth his child; by way of analogie it is given to Preachers. 1. Cor. 4.15. and imIer. 2.27. They ſay to the ſtock thou art my father. So this word to lend, is taken prolendeth freely, looking for no gaine. Luc. 6.35. So thou ſhalt lend unto many nations and thou ſhalt not borrow. Deut. 28.12. Secondly, by way of Analogie, as when we ſay, lend me your helping hand; aaequivocè or improperly, to lend for gaine.
Againe; to lend for gaine is to ſell their charity, gratis accepiſtis, gratis date; Mat. 10.8. that which men freeGehazi ſold that gift which was given freely.
Pſal. 109.11. Nehem. 5.7. Deut. 15.2.3.
To make a contract this way, I will have gaine ſimply for my loſſe, that is not a lawfull bargain, and that is uſury: but if it be made this wayes, I will have gaine if you make any gaine,1
2
3
4
ſocietate contractus; ſo if yee loſe I will loſe, this is no uſury; but ſimply to make the contract thus, I will have gaine whether ye have loſſe or gaine, this is biting uſury, 2. Cor. 8.13. I meane not that other men be eaſed and ye be burdened, but that there be an equality: and the Iewes marke that there be foure ſorts of men; the firſt are they who ſay, thine is thine, and mine is mine; ſuch are they who live onely by themſelves, having no ſocie
The ſecond are they, who ſay, mine is mine, and thine is mine; thoſe are robbers and oppreſſors.
The third ſort be they who ſay, mine is thine, and thine is mine, as thoſe who lend and borrow for gaine.
The fourth ſort are thoſe, who ſay, mine is thine, and thine is thine; and ſuch are true Iſraelites, who lend to their brother Looking for nothing againe, Luc. 6.35.
Exod. 21.19. If hee riſe againe and walke upon his ſtaffe, then ſhall hee that ſmote him be quit, onely hee ſhall pay for his time; that is, the loſſe of his time, becauſe hee might have gai
The f
Gregory Niſſen ſpeaking againſt the uſurers, ſaith,Vſurarius neſcit laborem agrorum colendorum, mercaturam non exercet, ſed uno loco conſidens immanes domi ſuae feras nutrit, vult omnia ſibi marata, & ſin
that is,
The Ammonites and Moabites might not enter into the congregation of the Lord,Ammonites were to the Iſraelites.
Egypt, Deut. 23.4. how ſhall theſe miſerable wretches the uſurers enter into the Lords Tabernacle, who not onely withholds bread and water from the poore, the Lords people, but alſo do take from them that which ſhould ſuſtaine their life.
Theſe biting uſurers were ſo abhorred in the primiDomus Satanae; & they ordained that no man ſhould eate or drink with ſuch uſurers, nor fetch fire from them, and after that they were dead, that they ſhould not be buried in Chriſtian buriall.
The concluſion of this is, Ezek. 18.13. this ſinne is matched with theft: and Verſ. 10. with adultery, and Verſ. 11. with violence, it is the daughter of oppreſſion, and ſiſter to Idolatry, and he that doth theſe things ſhall not dwell in Gods holy hill, Pſal. 15. Albeit thoſe world
Secondly, although the uſurer by his uſury get wealth, yet it ſhall not continue with him, hee that by uſury and unjuſt gaine encreaſeth his ſubſtance, hee ſhall gather it for him that will pitie the poore, Prov. 28.8. and Iob ſaith, that though he (that is, the oppreſſor or uſurer) heape up ſilver as the duſt, and prepare raiment as the clay; hee may prepare it, but the juſt ſhall put it on, and the innocent ſhall divide the ſilver.
And they applyed that place, Prover. 15.27. Hee that hateth gifts ſhall live: that is, hee that taketh uſury for his money, for to take gifts is to take uſury. Pſalm. 15.5. He that putteth not out his money to uſury, nor taketh reward upon the innocent: in the Hebrew it is, that taketh not gifts freely for his money: but hee that is greedy of gaine troubleth his owne houſe; that is, brings both his houſe and poſterity to ruine, for uſury is like a canker or moth that conſumes all that a man can gaine.
SAcriledge is coloured theft for the moſt part, under ſome pretence of law.
It is defined thus;Ananias, quando intervertit aliquid, when he changed ſomething which was dedicated to a holy uſe, to his owne private uſe, Act. 5.2.
The Prophet Malachi ſpeaketh much againſt this ſinne of ſacriledge, Will a man rob God?
yet ye have robed mee, Malac. 3.8. the very terme ſeemed ſo odious to the Iewes, that they ſtraight way denied, and they tell the Prophet, that they had committed no ſuch ſinne, Wherein have wee robbed thee?
In tithes and offerings, as if hee ſhould ſay, doth it not content you, to withold from man his right; but ye will rob God alſo? what a ſinne is it for children to rob their parents? God is your father, and the Church is your mother, will yee be ſo unnaturall children as to rob them, God hateth wrongs againſt whomſoever they be committed. Salomon ſaith, The righteous man regardeth the life of his beaſt, Prover. 12.10. How great a wrong is it then, to offer wrong to a man, who is like to oCor. 6.6. A brother goeth to law with brother, if no injury may be offered to a brother, much leſſe to a ſuperiour, and that to a high ſuperiour: When Shimei railed aDavid, what ſaid Abiſhai: What doth this
dead dogge raile againſt the King?
let mee goe I pray thee, and cut of his neck, 2. Sam. 16.9. The injury is yet agreſpectus beneficij, in reſpect of the great favour and kindeneſſe ſhowne by him to thoſe who offer him injury: but when contempt is joyned with the injury, that exaggerateth the ſinne moſt of all: when Ioſeph had feaſted his brethren, Gen. 37. and then to ſteale his cup, what great injury is this? How can wee open our mouthes in this behalfe.
But when men leave off to ſinne againſt men, and begin to wrong God himſelfe, to ſinne againſt the heaEſay. 7.13. Is it a ſmall thing that ye will weary men, but ye will weary my God alſo? he is not our inferiour, he is not our equall, but he is our ſuperiPſalm. 116.12. What ſhall I render to God for all his benefits, and not onely the Godly, but alſo the hypocrites. Mic. 66.
But how cometh it that the Lord requireth ſuch a duty of man.
Canaan.
The earth is the Lords and all that is therein, Deut. 10.14. Pſalm. 24.1. And God the father gave his ſonne the ends of it for a poſſeſsion, Pſalm. 2.8. God the ſonne again ſubſtituted under the law, the Prieſts, the Levites and the poore for his deputies, and hee would have the Iewes, as his tenants and farmars, to pay a dutie in homage to him. When God gave the earth to Abraham
in ſignu
in token of his abſolute dominion. Pharaoh, when hee had gotten the whole land of Egypt in his hand, Ioſeph tooke a fifth part of the increaſe for him: Gen. 41.34. but God dealt more li
What was the difference betwixt things dedicated, and ſanctified under the law; and things which now are beſtowed upon holy uſes under the Goſpell?
For the better underſtanding of this,
Deut. 20.5. So Pſal. 30. in the inſcription. They did this as in dwellers in Emmanuels land, and it was a curſe to them if they dwelt not in their new houſes, they were loci ut ſic to them, (as the Schoolemen ſpeake) but our houſes are loci ut loci one
invocativa ſanctificatio onely, and not conſtitutiva. Wee hold our houſes of him who is Lord of the whole earth; but wee hold them not of him in type, as they who dwelt in Canaan, it is not a curſe now if a man build a new houſe and dwell not in it.
The ſecond ſort of dedication was, when the Iewes reſigned to the Lord both the property and the uſe of thoſe things which they conſecrated and dedicated. As when Arauna the Iebuſite dedicated the ground for builArauna did ſeparate that part of the ground for that holy uſe, it was both dedicated and deſigned. But a man under the Goſpell; when hee giveth a plot of ground for a religious uſe, it
The dedication againe under the law was ſuch,Ieroboam did, 1. King. 12.26. but under the Goſpell, where a place is deſigned for the worſhip of God, it may be changed to a more commodious place; it is not the dedication then that maketh it a permanent place, but a commodity onely.
But it may be ſaid, that things dedicated to the TemGoliahs ſword was given to David, and the ſhew bread to relieve his neceſſity.
The ceremoniall dedications gave place to the ſafe
It was unlawfull to change things dedicated under the law to the ſervice of God, to any other uſe, Prov. 20.25. it is a ſnare for a man to devour that which is holy, and after vowes to enquire. Athalia tooke the pole money that was appointed for the ſervice of God, and did dedicate it to Baal.
Whether was it a greater ſinne to robbe God under the law, or to rob him now under the Goſpell?
Things given to idolatrous uſes ſhould be turned to good uſes: Example,impulſive cauſe, and the finall cauſe; the impulſive cauſe, which moved them in time of ignorance and blindeneſſe,
Deo & Eccleſiae, before they make any mention of Saint, or other ſuperſtitious uſes. The finall cauſe ceaſeth not, neither the effect, although the impulſive cauſe ceaſe, therefore thoſe things which have beene Idolatrous may be turned to holy uſes.
The temple was the houſe of prayer,
The concluſion of this is,honour God with our ſubſtance. Prov. 3.9. there are many now who fall downe before the Lord, but they fall not downe as the three wiſe men did, who offered gold, myrrhe, and incenſe to him, Matt. 2.11. but they are farre worſe who rob him; See the judgements that lighted upon Shiſhak king of Egypt, Athalia and Nebuchadnezzer, Antiochus, and Craſſus, for robbing the Temple of God.
Epheſ. Let him that ſtole ſteale no more, but rather let him worke with his hands the things that are good.4.28.
Paul was a tent maker, and ſome of them were tanners, and bakers, and Chriſt himſelfe was a carpenter untill hee was thirMark. 6.3. Is not this the carpenter, the ſonne of Mary. The Iewes have a proverbe in the
they call via terrae, ſome trade, it is good to be a Doctor of the Law, and likewiſe to have ſome trade with it.
Beggers have no calling, it was in the decaying eſtate of the commonwealth of Iſrael when they were ſufferQuerere panem quid apud Hebraeos.
quaerere panem, that is, to begge, Iob. 15.23. Pſalm. 37.25. bread here, doth not ſignifie all things comfortable for the
Sam. 2.5. They that were full, have hired out themſelves for bread, that is, for the meaneſt things to ſuſtaine their life,[Machaſir gnal hepatachim] oſtiatim petentes, Marc. 10.46. when men willingly profeſſe poverty, this is not a lawfull calling; ſuch were [ebjonim] the Ebionites, and ſuch are the beg
Secondly, hee muſt have a lawfull calling. Epheſ. 4.28. Let him worke with his hands the things which are good.
Some callings are honorable in themſelves, as the miniſtrie, 1. Tim. 5.17. Secondly,Eccleſ. 38.1. Honora medicum propter neceſſitatem; hee is to be praiſed for the skill which hee hath, but when he cureth the body, that it may be a fit inſtru
Thirdly, ſome are only praiſe-worthy, as Prov. 30. but no calling is to be termed ſordide, or baſe, as the Moraliſts terme them.
Such callings are lawfull,rermutare.
Lampas, fax taeda
Alphaeus in the ſyriacke is called hhalphus, from [hhalaph] permutare, to change; hee was numularius, a changer of money; and Iohn cal
2.14. So Debora was the wife of Lapidoth, a lampe maker, ſo Lydia was a ſeller of purple; Ioſeph a carpenter; Simon a tanner, and Paul a tentmaker.
To deteſt any lawfull calling is a great ſinne,Egyptians, deteſted all ſheepeheards, beEgygtians honoured as their gods: and I take this to be the reaſon why it is ſaid, Gen. 39.6. That Potipher left all that hee had in Ioſephs hands,
Pharaoh would not ſuffer Ioſeph to touch his meat.and hee knew nought that hee had, ſave the bread which hee did eate, that is, hee would not ſuffer him to touch his meat, for he held him to be an uncleane Hebrew, becauſe hee eate the fleſh of ſheepe and oxen. So the Iewes deteſt all Phyſitians, they have a proverbe in the Talmud, Optimus inter medicos ad gehennam. To gather triDigge I cannot, and to begge I am aſhamed. Luc. 16.3. therefore I will falſifie my maſters account.
Act. 16.16. So thoſe in Epheſus, who proAct. 19.19. So the mourning woIer. 9.17. having no hope of the reſurrection, theſe callings were againſt the firſt Com
make ſilver ſhrines to Diana, Act. 19.24. So thoſe ſuperſtitious calGelilah,
22.
Hagbaach, to carry about and elevate the booke of the Law: ſo the office of Etzchaijm,
Againſt the ſixt Commandement,Sicarij, Act. 21.38. who wore Cutliſhes, onely to ſtab men, and not as we doe, to defend our ſelves.
Againſt the ſeventh Commandement, to keepe a bandy houſe, Num. 25.8.Proſtibulum, Lupanar.
Thou ſhalt not bring the hire of a whore, Deut. 23.18. The Seventy tranſlate it [zun] in the Hebrew is called one that ſelleth victuals, and [zanah] is called Scortari: Secondly, ſcortari, ſo among the Latines, mereor ſignifieth to ſell, and meretrix, a whore, and meritoria, were the places where they ſold victuals. Rachab was called Iames calleth her an harlot, Iam. 2.25. Heb. 11.31.
So againſt the eight Commandement,ejus initium eſt ſcire, medium ment
that the beginning of it was a deſire of knowEt chymia eſt caſta meretrix, & multos invitat,
that Chymia is a chaſt whore, alluring maproxineta, that goeth betwixt the buyer,
Nahum calleth the merchants of Ninive bruchos, the kankerworme, bruchus is a kinde of locuſt which conſumeth all, and then flyeth away. Nahum. 3.16. Thirdly, Dardanarij by the Latines, who keepe up the corne untill it be ſcarce, that they may ſell it at a dearer rate, hence came Dardanariae artes, Prov. 11.26. He that withholdeth corne, the people ſhall curſe him, but bleſſing ſhall be upon the head of him that ſelleth it.
Hoſ. 7.3. They made the kings heart merry with their lies; they were cal
Thirdly, men muſt be diligent in their calling, Prov. 6.6. Salomon willeth ſluggards to goe to the ant, that Provideth her meat in the ſummer, and gathereth her food in the harveſt, and moreover hee ſaith, that ſhee hath no guide, overſeer, or ruler. Salomon ſetteth downe here all ſorts of government:Katzin in ariſtocracie, and then ſhoterim in democracie, and moſhel in monarchie; the ant hath none of thoſe rulers, and yet ſhe provideth well in ſummer for the winter; the ſluggard that hath all theſe commanders, or at the leaſt liveth under ſome of them, ſhould learne to be diligent in his calling: Salomon goeth not farre off to ſeeke a maſter to teach him, but one that is ready at hand, and the baſeſt of all the crea
10.4. Hee becometh poore that dealeth with a ſlacke hand, but [jad hharzttim] the hand of the diligent maketh rich.
[hhazatz] is to digge in the ground for gold: hee that is as diligent in his calling, as a man who
Prov. 22.29. Seeſt thou a man diligent in his calling,
he ſhall ſtand before kings; non ſtabit [liphne hhaſhim,] coram obſcuris, that is, before the meaner and baſer ſort who were cloathed in ſoyled blacke.
Laſtly, men muſt continue in their calling,Cor. 7.20. Let every man abide in the ſame calling wherein hee was called, the Iewes give an example of one Meyr who changed his calling often: Firſt, hee was [hanechtom] a baker: againe, hee changed that calling,[ſandalat] a ſhoe-maker: Thirdly, hee left that cal[ſopher] a ſcribe: and laſtly, hee became [megnabhed gnoorth] a skinner; and they ſaid of this Meyir, hhalaph Meyir eth melachoth velo gnorocuſhi, Mutat Meyir artem ſuam, ſed non pellem mutat Ethiops,
Meyir continued ſtill a knave although he changed from one trade to another.
A man may change his calling,Eliſha from the plough, to be a Prophet. So hee called the Apoſtles from fiſhers, to be fiſhers of men. So if they be called by the commonwealth, and have gifts for their calling, they may change their calling; but they muſt not change their calling onely for gaine, as the poſterity of Eli did, who ſaid, Put me into the Prieſts office that I may eate bread, 1. Sam. 2.36. they deſired to be Prieſts one
As a man is bound to uſe a lawfull calling, and to be diligent in his calling: ſo hee muſt have a care to keepe that which hee hath gained in his lawfull calling thereProv. 6.1. Salomon ſaith, If thou be ſuerty for thy friend, if thou haſt ſtricken hands with the ſtranger, thou art ſnared with the words of thy mouth, deliver thy ſelfe as a
roe from the hand of the hunter [im takaguta] Si defixiſti manum tuam;
If thou haſt ſtriken hand with the ſtranger, Iob. 17.3. Who is hee that will ſtrike hands for mee; that is, who will give his word for me, giving his hand for my hand; this the Greekes of old called vas and pr
vas and praes.
vas, who gave his word for him who was ready to be carried to judgement; and praes was he who gave his word for the debt; all ſort of ſuretiſhip is not condemned, but raſh ſuretiſhip; be thou not amongſt thoſe that ſtrike the hand, that is, be not thou one of thoſe who uſually ſtrike the hand. Ruben gave his word for Benjamin; and Paul gave his word for Oneſimus; Chriſt was both our praes and our vas; hee was vas prePſalm. 119.122. Subarrha ſervum tuum; be ſuerty for thy ſervant: and ſo he was praes for us, paying our debt.
The concluſion of this is, He that will not worke, neither ſhould he eate, 1. Theſſ. 3.10.
Levit. Iuſt ballances, juſt weight, a juſt Epha, a juſt hin ſhall ye have; I am the Lord.19.30.
THe Lord craveth in this commandement that men exerciſe juſtice, both commutative and diſtribu
God who made all things, pondere, numero & menſura. Wiſd. 11. hath commanded juſt dealing in weight, numberI am the Lord, putting his ſubſcription to it. There are two ſorts of Magiſtrates, the one is magiſtratus loquens,
magiſtratus mutus; the one a dumbe magiſtrate, the other a ſpeaking magiſtrate; the one, in fore litigioſo, the other in foro venali; that is, the one in pleading of cauſes, the other in buying and ſelling; and the commonHoſ. 12.7. He is a merchant, and the ballance of deceit is in his hand. The Lord who ſitteth amongſt the Iudges, to ſee whether they doe juſtice or not, he ſitteth alſo in this judicatorie, to ſee to matters whether they goe right or wrong.
Theſe weights and meaſures are called the Lords worke. Prov. 16.11. they are called the Lords worke,
Prov. 11.1. For a juſt weight is his delight. So Ioh. 6.29. This is the worke of God, to believe
in him, that is, it is the worke of God which pleaſeth him. And marke what great care the Lord had to prethe ſhekell of the ſanctuary. Levit. 27.25. Exod. 30.13. and after the captivity, he renued this precept concerEzek. 45.12. that all corruption in meaſures might be taken away, becauſe it was kept in the Sanctuary; and the common ſhekell was rectified by it. So the meaſures of the foot were kept in the Ca
Iacob bought it for ſo much money. Gen. 33.19. but Act. 7.16. hee bought it for ſo many peeces of ſilver:Keſhitah, agnus. Iob. 42.16. and the Chaldee tranſlateth it Hhurephah, or Hhurphan, as thPeloponeſus ſet a ſnaile upon their money; hence was their proverbe, teſtudo ſuperabit virtutem ac ſapientiam.
By inſtitution were firſt, their meaſures, and then their money; their meaſures, their finger, the palme and the cubit: man is a compend of things both ſeene and not ſeene, and therefore whatſoever perfection is in any of them, the ſumme of it is found in him; the meaſures are taken from him as it is called cubitus viri,
Revelat. 21.17. He meaſured the wall an hundred and forty and foure cubits, according to the meaſure of a man, that is of an Angell who appeared in the likeneſſe of a man, it is not called the Kings cubit, or the common cubit, or the cubit of the Sanctuary, but a mans cubit;
Eſay. 40.12. Who hath meaſured the waters with the hollow of his hand, and the heavens with his ſpanne: theſe were firſt meaſures of liquid and dry things, taken from the body of man.
The firſt meaſure taken from the body of man,digitus annularis.
digitus, a finger. Ier. 52.21. The thickneſſe thereof was foure fingers. When the Prieſt meaſured the incenſe which was to be offered, he meaſured it digito annulari, with his ring finger.
The ſecond meaſure taken from the body of man was Lepach, palmus. 1. Sam. 17.4.There came out a champion out of the campe of the Philiſtims named Goliah: whoſe height was ſixe cubits and a ſpanne, that is, he was a ſpan more then ſixe cubits: So Eſay. 48.13. My right hand hath ſpanned the heavens.
The third meaſure taken from man was the cubite, and it was of two ſorts, either cubitus communis,
cubitus decurtatus; cubitus decurtatus, or the ſhort cubit, was the halfe of the common cubite. Iudg. 3.16. Ehud made him a dagger of a cubite length, that is, halfe a cubite. Cubitus communis ſeu moſaicus, the common cubite was twenty foure fingers from the elbow to the top of the finger; the flying booke of Gods curſe was twenty cuZach. 5.2, 3. this is the juſt cuEzek. 41.8. The reed is called a full reed of ſixe cubites, that is, a juſt reed. So Gen. 23.16. Abraham gave to Ephron full weight, that is, juſt weight, and of the cu
They builded by the line and by the reed; the line ſerved to make the wall ſtreight, if any ſtone ſtood out,Revelat. 21.15. this is called a golden reed, in reſpect of
Ieruſalem which was from above: this reed conEzekiel addeth a palme. Ezek. 40.5. And in the mans hand was a meaſuring reed of ſixe cubits and an hand bredth; the hand bredth is adBabel, and brought a reed with him from Babel which was ſhorter by a palme then the Iewes reed;Babylon.
The line was a meaſure alſo, whereby they meaſured their ground,David alludeth to this: Pſal. 16.6. The lines are fallen to me in pleaſant places. So Pſal. 19.4. Their line is gone out through all the earth. The line, the preaching of the goſpell came from Ieruſalem, which was the center, to the circumference, which was the whole earth.
Ieremiah alludeth to this. Lament. 2.8. The Lord hath purpoſed to deſtroy the wall of the daughter of Sion, hee hath ſtretched a line. So 2. King. 21.13. I will ſtretch over Ieruſalem the line of Samaria, and the plummet of the houſe of Achab.
lapides ſacculi. Prov. 16.15. All the weights of the bagge are his worke, they are called the weights of the bag, becauſe they are kept in the bagge,David alludeth to this Pſ. 56.8. Thou putteſt all my teares in the bottle, that is, thou weigheſt them.
Their meaſures for their corne, was the Epha, and Chriſt requireth three properties in this meaſure. Luc, 6.38.Preſſed downe, ſhaken together, and running over. Zachariah alludeth to this meaſure of the Epha. Zach. 5. Contrary to theſe properties of the Epha are the meaEſay. 32.7. The inſtruments of the churle are evill.
The ſecond meaſure by inſtitution is money, this monumus,
Numa Pompilius who coyned it firſt amongſt the Romans; or it was ſo called rather fide juſſor, it giveth the word for us, and it is ſubſidium indigentia noſtrae, the aide and ſuccour of our wants, and it keepeth contracts and ſocieties amongſt men; therefore Salomon ſaith, that money anſwereth to all things. Eccleſ. 10.19.
God will have cleare dealing betwixt man and man,tam vere ut bic dies.
Gen. 25.33. Iacob ſaid, ſweare to me this day, in the originall it is [Cajom] As truly as this day is a day, that thou wilt ſell to me thy birth right.
He will have the buyer to give the juſt price for the thing he buyeth, and hee will have him that ſelleth, to ſell ſufficient wares;[Midda bamidda] menſura pro menſura, and the Greeks call [Gnobher laſſohher] currens inter mercatores, he will have it to be good and current money. Contrary to this is argentum adulterinum, carens publica approbatione, Your money is become droſſe. Eſay. 1.22.
Hee will not have the buyer to overreach the ſeller:Prov. 20.14. It is nought, it is nought, ſaith the buyer: but when be is gone his way, then he boaſteth; neither will he have the ſeller to deceive the buyer. Amos. 8.5. The Lord objected to the Iewes that they made the epha
So theſe who ſold water and wine.
is
quiſquilias frumenti, and the refuſe of the wheat, they ſold enough in the quantity but not in the quality; the Hebrewes call wheat [Bar] from [Shabhar] frangere, becauſe it is pure and cleane ſtuffe, which is able to breake our faſt, and kill our hunger. So the Pſalmiſt ſaith, Onagri in deſert
104.11. that is, they got no water to quench their thirſt.
Thoſe who interchange things, ſhould make the eAriſt. Cap. 4. lib. 5. Eth. ſub finem.It is nought, it is nought, ſaith the buyer: but when he is gone away, then he boaſteth. Prov. 20.14.
Then it may bee ſaid, that all ſort of merchandize is contrary to all commutative iuſtice: for the end of their merchandize is, that they may gaine ſomething.
The Philoſopher onely reſpecteth the proportion & the quality betwixt the things which men contract for; but he doth not reſpect the meaſure or midſt of that in
Whether may a man ſell a thing at a higher rate than it is worth.
There muſt be an equality betwixt the thing ſold and
King 6.25. An Aſſe head was worth eighty peeces of ſilver, and the fourth part of the cab of doves guts, worth five peeces of ſilver, but when the ſiege was diſſolved. 2. King. 7.8. Two meaſures of barley were ſold for a ſhekell, and the meaſure of fine flower for a ſhekell. So when there is a great mortality, then the corne is ſold for little or nothing, becauſe there is no body to eate it. Revelat. 6.6. A meaſure of wheat for a penny, and three meaſures of barley for a penny:
Rarum pro caro, Let thy feet be precious in thy neighbours houſe, that is, let them ſeldome come there. Prov 25.7. So 1. Sam. 3.1. And the word of the Lord was pretious in thoſe dayes, that is, rare.
Whether, for ſelling for time may wee exceed the worth of the thing ſold or not?
There is pretium juſtificatum & limitatum,
Pretium
Rigidum.
M
Mediocre.
rigidum & ſupremum, the ſecond is called, pium & mite, or infimum, which is the loweſt price; and the third is, mediocre vel diſcretum; and men in their common ſpeech expreſſe theſe three thus. The higheſt price, they ſay, a thing is worth ſo much if it were to bee ſold to a Turke; the loweſt price, I can ſell it no cheaper to my brother;
Whether may a man ſelling to a day, take pretium rigidum, or not?
The Caſuiſts anſwer, that he ſinneth not in ſo doing; becauſe there is an equality betwixt the worth and the price, at leaſt in extremity, and at the out-moſt: but if the ſeller for his forbearance take pretium augmentativum, or multiplicativum, that is augmented above the worth of the thing in extremity, this is a breach of commutaDavid alluPſal. 44.12. Thou ſelleſt thy people, & non multiplicaſti pretium noſtrum, that is, thou dealeſt not with us as other merchants doe, when they ſell their wares, they ſell at a higher rate; becauſe they get not preſent money; but wee ſeeme to be baſe in thine eyes, that thou ſelleſt us away for nothing.
Amos. 8.5. When will the new moone bee gone that we may ſell corne? and the Sabbath, that we may ſet forth wheat?
Shemittah, for when the land reſted the ſeaventh yere, the poore got that which the earth brought foorth of its owne accord without any labour; and then they needed not to buy corne from the rich: Therefore they wiſhed that this Sab
Thoſe who ruled the market amongſt the Hebrewes, and moderated the price of the corne, were called Shabharim; becauſe they brake the hunger of the people, and they were called by the Greekes inſpectores, and the Latines called them, Aediles Ceriales, the over-ſeers of the corne.
The Lord ſaith, Deut. 15.9. Beware that there be not a thought in thy wicked heart, ſaying, the ſeventh yeare the yeare of reſt is at hand, and thine eye be evill againſt thy poore brother, and thou give him nothing: obſerve how the rich wretches hated the ſeventh yeare, if it were preſent, they ſaid, would to God it were gone that wee might ſell at a high rate, and if it were neere at hand, then they would give their poore brother nothing to relieve him, for they knew that in this ſeventh yeare, the land would fall to the owner againe, and ſo they ſhould have made little gaine: and if it was long to the ſeventh yeare, then they would have given him money for his land, having no reſpect to their poore brother, but to themſelves.
Now let us ſee what things cannot be ſold or bought.
Firſt, it was not lawfull to ſell men, Ioel. 3.3.They gave a boy for a harlot, and a girle for wine; Deut. 21.14. Thou ſhalt not ſell her at all, for money; thou ſhalt not make merchandiſe of her. And Amos 2.6.They bought the poore for ſilver, and the needy for a paire of ſhoes.
Secondly, it is not lawfull to ſell blood, Num. 35.32.Ye ſhall take no ſatisfaction for the life of a murtherer, which is guilty of death, but hee ſhall be ſurely put to death.
Thirdly, to ſell chaſtity, Deut. 23.18.Thou ſhalt not bring the hire of a whore, nor the price of a dogge into the houſe of the Lord thy God.
Fourthly, it is not lawfull to ſell juſtice,Felix fault who hoped that money ſhould have beene given him of Paul, that hee might looſe him, Act. 24.26.
Whether is it lawfull to buy and ſell the right of bu
Abraham bought a buriall place, Gen. 23.4.
Fiftly, the ſoules of men fall not under this commuCompenſatio animae, Matt. 16.26. What ſhall a man give in exchange for his ſoule. Revelat. 18.13. Rome is ſaid to ſell men, as heatheniſh Rome of old ſold ſlaves: ſo doth popiſh Rome ſell the ſoules of men. 2. Pet. 2.3. Through covetouſneſſe they with fained words make marchandiſe of you.
Eſau ſold his birth right, Gen. 25.34. and the Prieſthood which belonged to the firſt borne; and his ſmelling cloathes, as Iſiodore ſaith, were veſtes ſacerdotales, his prieſtly garments
It may be ſaid, that Iacob ſinned becauſe he would not give the red pottage to his brother Eſau when hee was hungry, but onely under this condition, that he ſhould ſell him the birth right. Secondly, that for ſuch a ſmall thing he ſought ſo rich an inheritance.
Eſau the pottage.Iacob had ſeen his brother Eſau in extreme neceſſiIacob, faining that hee would die if hee got not that pottage.
And where it was alledged, that this was too ſmall a price for a thing of ſuch great worth; it may be anſwerIacob already, and hee needed not to have given him any thing for it.
How could Iacob buy it ſafely, ſeing Eſau could not ſell it.
A man may buy that ſafely,
Prov. 13.23. Buy the truth, but ſell it not: and ſer
So to ſell that ointment which was poured upon Chriſts head, Matt. 26.12. Theſe cannot be given for gold, neither ſhall ſilver be weighed for the price of them, Iob. 28.15, 16.
Seventhly,Gehezi would have ſold them; 1. King. 5. and Simon Magus would have bought them, Act. 8.19.20.
But the greateſt ſinne of all is, to ſell Chriſt himIudas ſold him for thirtie pieces of ſilver,Matt. 26.15. this was bad merchandiſe, ſaith Saint Auſtin, Iudas ſold his ſalvation, and the Scribes and Phariſes bought their damnation. The price which Iudas got, he threw it backe to the Scribes; and Chriſt whom they bought, and encloſed in the grave roſe againe, and they loſt him, ſo neither of the two gained in this bargan.
The concluſion of this is, the Lord curſed the Cananite who had the balance of deceit in his hand; Hoſ. 12.7. and the flying booke of Gods curſe lighted upon the theefe, Zach. 5.3. therefore let men learne to deale uprightly and juſtly in their bargains, or elſe the curſe of God will light upon them.
Pſalm. Bleſſed is hee that conſidereth wiſely of the poore.41.1.
HE that would conſider wiſely of the poore, muſt conſider firſt what right hee hath to that which he giveth to the poore: Secondly, that hee muſt give of his owne to the poore, and not of other mens: thirdly, the manner how hee muſt give, from his heart, in what order, and with what wiſedome: Fourthly, to whom? to the poore.
uttermoſt parts of the earth for a poſſeſſion, Pſalm. 2.8. yet hee would not have the Temple dedicated unto him,David bought it from Arauna the Iebuſite for fiftie ſhekels of ſilver, 2. Sam. 24.24. that he might have the civill right alſo. So hee bought theſe things which hee had need of againſt the feaſt, that he might have a civill right. The Apoſtle toucheth both thoſe rights, 1. Cor. 10.25. Whatſoever is ſold in the ſhambles, that eate, asking no queſtion for conſcience ſake. Eate whatſoever is ſold in the ſhambles; that is, eate it when yee buy it with your money, this is civill right. For conſcience ſake; here is the ſpirituall right. Tit. 1.15. To the cleane all things are cleane, this is the ſpirituall right.
Some hold that a wicked and unregenerate man can have no right to a thing, becauſe man was made to the image of God, and having loſt that image, hee hath loſt that dominion,31.
Eſay. 60.12. The nations and kings that will not ſerve thee, ſhall periſh, and that the children of God have all the right to things temporall which the wicked have.
But theſe places ſhow onely, that the wicked have loſt all ſpirituall right to the creatures, but they have not loſt their civill dominion and right: Nabuchadnezzer was an idolatrous and a wicked king, yet the Lord ſaith, I have given all theſe lands into the hands of Nebuchadnezzer the king of Babylon, my ſervant, and the beaſts of the fields have I given him alſo, to ſerve him, Ierem. 27.6. He permitted him not onely to take them, but hee gave them to him. So Ezek. 29.20. I have given him the land of Egypt for his labour. So Dan. 2.37. Thou o king art a king of kings: for the God of heaven hath given thee a kingdome, power, ſtrength and glory. So to Cyrus an infidell, the Lord gave the treaſures of darkeneſſe, and hidden riches of ſecret places, Eſay, 45.3. And Chriſt himCeſar, although he was an infidell, Matt. 22.21.Pilate, Iohn. 19.11. Thou couldeſt have no power at all againſt me, except it were given thee from above: whereMatt. 5.45. Maketh his Sun
to riſe upon the evill and on the good: ſo hee beſtoweth this civill right, as well on the evill as on the good, the wicked have this civill right to the creatures, therefore they may diſtribute them to others.
Breake thy bread to the poore, Eſay, 58.7. So Iob. 31.20. If he were not warmed with the fleece of my ſheepe; a man may not rob and ſteale, and give that to the poore, for that were an abomination to the Lord. The Lord that will not have the price of a whore offered unto him, Deut. 23.18. Farre leſſe will hee have that which is got[tzedecah] juſtitia, Matt. 6.1. When thou doeſt thine almes, in the Syriack it is, When thou doeſt thy juſtice: to teach us, that almes ſhould not be of things gotten by deceit, rapine, or wrong.
Make to your ſelves friends of the mannon of unrighteouſneſſe,
Luc. 16.9. then it may ſeeme that wee may give almes of that which was unjuſtly gotten.
mammon of unrighteouſneſſe, not becauſe it is unjuſtly gotten, but becauſe it is oftentimes the cauſe of injuſtice, for when men are rich they take ocmammon of unrighteouſneſſe, not becauſe it is unjuſtly gotten, but becauſe it is unjuſtly withholden from the poore in their neceſſity.
Eſay, 58.10. Draw out thy ſoule to the hungry. 1. Ioh. 3.17. But whoſoever
hath this worlds goods, and ſeeth his brother hath need, and ſhutteth up his bowels of compaſſion from him, how dwelleth the love of God in him? Wee ſhould give our miſereor; if the compaſſion of the heart goe not firſt, the Lord counteth nothing of the Prov. 22.9. Hee that hath a bountifull eye ſhall be bleſſed: for hee giveth of his bread to the poore: here the piProv. 23.6. So 30.25. Did I not weepe for him that was in trouble, and was not my ſoule grieved for the poore: it is a more eaſie matter to to give the almes to the poore, than to be affected in heart for their wants. It is an heatheniſh ſentence of ſome who ſay, miſeratio eſt aliena ſapienti,
ut imbecilli malique oculi nota eſt lippire, ad conſpectum lippientis: ſic animi, dolore viſo, dolere, as it is a note of a weake eye,Who is weake (ſaith Paul) and I am not weake, 2. Cor. 11.25. I am as much touched with other mens wants as if I wanted my ſelfe. Amos. 6.6. Woe to them that drinke wine in bowles,
and annoint themſelves with the chiefe ointment, but they are not grieved for the affliction of Ioſeph. He is called Ioſephs brethren when they had caſt him into the pit, They ſat downe to eate bread, and to be mirry, Gen. 37.25.Ammonites, when they rejoyced at the Iewes, and the ſanctuary
Ier. 25.6. Thus ſaith the Lord, becauſe thou haſt clapped thine hands, and ſtamped with the feete, and rejoyced in heart with all deſpite againſt the land of Iſrael, behold therefore I will ſtretch out mine hand upon thee, and I will deliver thee for a ſpoile to the Heathen, and will cut thee off from the people, and I will cauſe the to periſh out of the country.
Charitas de ſacculo non erogatur; the widowes mite was more acceptable then all the rich offerings of the Phariſees.
Secondly, hee muſt give it with the underſtanding of the heart.
neceſsitas vitae; there is another nead ſtatum & conditionem, for our condition and eſtate; wee are not bound to give that which is neceſſaSarepta having but a little meale and oyle to helpe her neceſſity and her child, yet ſerved the Prophet firſt.
Hee that hath two coats, let him impart to him that hath none, Luc. 3.11. hee ſaith not, hee that hath one coat let him give it to him that hath none, for that ſerveth for his neceſſity.
2. Cor. 8.14. That your abundance may be a ſupply for
their want; here it may ſeeme that we are onely to ſup
By abundance here is not meant ſuperfluity,
Corinthians might ſpare well; and it is calIeruſalem at that time.
Thirdly, that which is delectable for mee,Iſrael they uſed to anoynt their faces with oyle to make them ſhine; & they uſed to annoynt their feet to make them the more fit for their journey; and they ſay, that a man was bound to ſpare the oyle whereLuc. 10. the oyle and the wine which the Samaritan had to ſerve him in his journey; yet hee tooke them and poured them into the wounds of his poore neighbour; hee tooke that which was profitable to him in his journey, and ſupplied his neighbours neceſſity.
Laſtly,Lazarus neceſſity. Luc. 16.
Thirdly,ſhame theſe who have not. 1. Cor. 11.22. So wiſedome will teach a man ſo to give to the children of God, that they be not aſhamed in receiving it. An example of this we
Boaz, who conſidered wiſely of the eſtate of Ruth,
Boaz judged wiſely of Ruth.
ſuffer her to gleane in the field: next he bidcome and eat with him; and thirdly, hee comto let ſome more fall of purpoſe to her, then they uſed to doe, Ruth. 2. See how wiſely hee judged of the poore. Eſay. 58.7. Bring the poore which are caſt out of thine houſe.
King. 4.8 The widow conſtrained him to eate bread, [Hhaſak] vim attulit, the Seventy tranſlate it, Luc. 24.29. and it is great wiſedome to doe ſo, for there is ſuch modeſtie in the children of God, that they excuſe themſelves being loath to bee troubleſome; therefore the inviter ſhould bee more earneſt with them. Arceſilaus viſiting Apelles Chius,
incommode cubas, and lifting up his pillow ſecretly, hee conveyed a purſe of money under his head, which moArceſilai hoc furtum eſt, this is Arceſilaus theft; there is great dexterity required in giving to ſome.
Rom. 4.8. He that giveth, let him doe it with ſimplicity. It muſt not bee given with oſtentation, as the Phariſees gave their almes with the ſound of a trumpet. Mat. 6.2. The Iewes write that the Corban which was in the temple of Ieruſalem, had this proverbe written about it, The gift given in ſecret pacifieth wrath. Prov. 21.14. to teach them to give that which they gave, ſecretly, and to make no vain ſhew when they put it in the trea
The fourth thing to bee conſidered is,Bleſſed is he that conſidereth wiſely of the poore. A man muſt have a double uſe of his goods, not onely to entertaine himſelfe and his faſowing to the fleſh. Galat. 6.8. hee is worſe then an infidell that will not doe this 1. Tim. 5.8. but hee muſt give unto the poore, and this is a ſowing to the ſpirit. The Iewes were to leave the corners of the fields to the poore.Levit. 19.19. and the gleanings of their fields; the corDeut. 24.19. and as the maſter of the family was to give the firſt fruits to the Prieſts, and the tithe to the Levits; and to carry the ſecond tithe to Ieruſalem to be eaten before the Lord; So he was to leave theſe gleanings, and the corners of the field to the poore as an almes; if there were many poore they adtraiectitia pecunia: for the merchants when they goe beyond ſea take not their money with them for feare of robbing,caſt their bread upon the water. Eccleſ. 7.1. and they take Gods bill of exchange for it, and after many dayes they find it, when it meeteth them in the life to come.
It ſhould bee given to the poore, Breake thy bread to the hungry. Eſay. 48.7. A man in his neceſſity is Lord of thy goods. Prov. 3.27. therefore thou canſt not with
tremuit, defecit.
[Vmatah jado] if his hand faile or tremble. Levit. 25.35.
Secondly, if he be one of our owne poore: Deut. 15.7. If there be among you a poore man of one of thy brethren, within any of thy gates in the land which the Lord thy God giveth thee; Thou ſhalt not harden thy heart, nor ſhut thine hand upon thy poore brother.
Laſtly, if he bee one of the poore Saints, and one of the houſhold of ſaith,Eleemoſyna & iuſtitia Mat. 6.1. &
Cor. 16.1 &
Cor. 16.3. &
Cor. 16 15. &
benedictio, 2. Cor. 9.5. &
ſemen, 2. Cor. 9.10. &
miniſterium vel ſacrificium. 2. Cor. 9.12.thou judgeſt wiſely of the poore, then thou ſhalt be partaker of their prayers, and thou ſhalt loſe nothing. The AIeruſalem in their neceſſity; ſaith; 2. Cor. 8.15. that hee that had gathered much had nothing over, and hee that had gathered little had no lacke. God brought things to ſuch an equality amongſt the Iewes, that although they gathered more Manna, yet they had nothing over the Homer, and they that gathered leſſe, yet their Homer was full; there were many miracles in this Manna, and this was one. So the Apoſtle to bring an equality in the Church, when the Corinthians in their abundance did helpe thoſe in Ieruſalem, they ſhall have their homer full, and ſufficient to content them; and the poore ſaints in Ieruſalem, although they gathered little, yet they ſhall have no lacke; for that which the Corinthians beCorinthians which they beſtowed upon them; and ſo both they and the Corinthians ſhall bee brought to an equality, that none of them ſhall want.
So they conſider wiſely of the poore who make [Beth Hheſdah] domus miſericordiae, the houſe of mercy.
They of Crete are commended moſt for their hoſpiCretians.
in fignum amicitiae; and from this, the Greeke fathers in the Primitive Church called the Preacher
Contrary to this is inhumanitie, not to receive ſtranSamaritans, who would not receive the Apoſtles; but the greateſt barbaritie of all is to kill ſtrangers, as the Carthaginians did; ſo Buſiris, this is called
Miſerable niggards who give nothing to the poore have not the right uſe of their owne bread.Achab caſt himſelfe upon his bed, and could not eat his bread beNaboths vineyard; theſe wretches have neither the right uſe of their goods for themſelves nor for others. The Prophet Zacharie calleth great men the oakes of Baſan. Cap. 11.2.oakes of Baſan? becauſe the oake tree bringeth forth no fruit, but that which feedeth hogges; ſo great men doe nothing for the moſt part with their riches, but feed horſes and dogges; but poore Lazarus ſterveth at the gate. Luc. 15. Ambroſe ſaid, Panem poſtulat pauper & equus mordet aurum, that is, the poore beggeth a peece of bread onely, but the horſe as it were eateth gold.
The concluſion of this is: 1. Ioh. 3.17. Whoſoever hath this worlds good, and ſeeth that his brother hath need, and ſhutteth up the bowels of compaſſion upon him,
how dwelleth the love of God in him?
They who give their almes to be ſeene of men, loſe their reward with God; and they lay up their
Luc. And Zacheus ſtood up and ſaid unto the Lord, behold, the halfe of my goods I give to the poore, &c. and I reſtore him foure fold.19.8.
REſtitution is a part of diſtributive juſtice. The chiefe intention of the law-giver is, that no man ſhould defraud his neighbour, but if he hath taken any thing from him by fraud or oppreſſion, then hee ſet
In reſtitution conſider theſe points: Firſt, what it is; Secondly, what is to be reſtored; Thirdly, how much is to bee reſtored; Fourthly, to whom it is made; Laſt
Zacheus was obliged here to make reſtitution, although there was no humane law nor contract that did bind him; the law of God bindeth the deceiver to make reſtitution to the party whom he hath hurt, be
Secondly, what is to be reſtored:reſtitution & ſatisfaction; in wrongs and injuries done to our neighbour, properly we make ſatisfaction, but not reſtitution; but in things ſtollen and taken away, we make reſtitution.
Firſt, if a man hath damnified his neighbour in his ſoule, hee muſt make ſatisfaction to him after this man
Secondly, for defamation;Iſrael, and raiſed an evill report upon her after he had married her, and had not found her a maid; and if the ſignes of her virginity proved otherwayes, then the elders of the citie were bound to take the man, and to whip him, and beſides he was to pay an hundred ſhekels to her father, becauſe hee had defamed her. Deut. 22.16. If a man againe had layen with a maide that was not betrothed, then he was bound to pay fifty ſhekells to her father, and likewiſe hee was bound to marry her, and not put her away. If a man ſlander his
If it be ſaid that a man is more bound to have a re
conditio poſſidentis eſt potior, hee that is in poſſeſſion hath the beſt right.
curationem & ceſſationem. Exod. 21.19. that is, to ſatisfie the Chirurgian for curing of him, and to give him ſo much as hee might have gained all the time; and the Iewes adde, that he was to pay beſides for his ſhame, and for his ſmart. If a man had hurt a ſlave in Iſrael, whom ſatisfied he for curing of him? the Chirurgian; whom ſatisfied hee for his ceſſation? his maſter, becauſe hee wrought to him; whom ſatisfied he for his paine? himſelfe; whom ſatiscredit? no body; becauſe hee was but a ſlave and capable of no credit.Iſrael, and a ſlave and a woman.Iſrael, he ſatisfied the Chirurgian for this curing, and he ſatisfied himſelfe for three things; for his ſhame, for his paine, and for his ceſſation. If a man had hurt the wife of an Iſraelite, he ſatisfied the Chirurgian for curing of her, hee ſatisfied her husband for her ceſſation, he ſapaine, and for her ſhame: he ſatisHomo liber nullae pretio eſtimari poteſt,
Ad ceſſationem & curationem; but if hee hath made any deCorpus enim liberum nullam recipit aeſtimationem, ſaith the Law. But if a man ſhould make a ſtarre or a blemiſh in a ſlave, there may be a recommaſters feet.
As ſatisfaction is to be made for wrongs done,idem numero, ſpecie, vel aequivalens.
Firſt, hee is to reſtore idem numero, the ſelfe ſame thing, if it be extant, and not periſhed, and if it be worſe he is bound to make it good, and if it be not extant, then to reſtore it idem ſpecie, and if that will not ſatisfie, hee is bound to give aequivalens, the worth of the thing.
In reſtitution this rule alſo muſt be obſerved. Lands which preſcribe not are to be reſtored, 2. King. 8. the widdow being away from her land ſeven yeares, in the time of famine amongſt the Philiſtims, ſhe came home at the end of ſeaven yeares, and the king commanded to reſtore to her all that were hers, and the fruit of the field ſince ſhe left the land: ſo that if it be a thing fruitful, which is withholden, it muſt be reſtored with the fruits of it, theſe charges ſhould only be deduced which were beſtowed in gathering in theſe fruits; but if the thing be not fruitfull of it ſelfe, and yet it hath beene kept backe from the owner for a time, and hee who withheld it, hath made ſome gaine by it, hee is not bound in that
Id quod datur propter delictum non eſt reſtituendum: if it be a ſinne both upon the part of the giver, and the receiver; the receiver is not bound to give it backe againe: when Iuda gave his ſtaffe and ſignet to Tamar to lie with her, it was a ſinne upon his part to give them, and a ſinne upon her part to receive them, therefore ſhe was not bound to give them backe againe to Iudah, but they were to be given to the poore, for it was not lawfull for her to keepe them to herſelfe: when the Scribes gave thirty pieces of ſilver to Iudas to betray Chriſt, Iudas tooke the mo
Salomon ſaith, Buy wiſedome, and ſell it not, Prov. 10. It is lawfull for a man to come to a Iudge, and to offer him money to doe him juſtice, and to expide his cauſe; yet it is not lawfull for the Iudge to take it; and if hee did take it, he was bound to make reſtitution.
Thirdly, to whom reſtitution is to be made.
Zacheus ſaith, whomſoever I have damnified, to him I will make reſtitution: & if he be dead, then he is bound by the law to make reſtitution to the next kinſman,Num. 5.6, 7. and if he have no kinſman, to give it to the poore. Naomi ſaid to Ruth her daughter in law, Bleſſed be the the Lord, who hath not left off his kindeneſſe to the living and to the dead; Ruth. 1. that is, to the poſterity of the dead.
What if thoſe from whom Zacheus had taken by falſe accuſation, had had no children to whom they ſhould make reſtitution; might hee then have given this fourefold to the poore, as almes?
No, for in this caſe it was juſt debt to the poore,
Iſta communicatio non eſt gratuita, ſed ex juſtitia debetur; it was not a free gift here, but a thing that belonged juſtly to them, for the poore in this caſe ſucLuc. 18.12. Do decimas, I give tithes of all that I poſſeſse,
Almes in the Syriacke is called juſtice, Matt. 6.1. When thou doeſt thy juſtice, that is, thine almes: the reaſon of this is, becauſe almes is a fruit of juſtice, and not of oppreſſion; the poore would have beene here as heires, and this would have beene due to them: but if he had given any thing beſides to them, that had beene almes.
Fourthly, how much is to be reſtored;Moſes law ap
Why did the Lord command five oxen to be reſto
Becauſe it was a greater boldneſſe to ſteale oxen, then ſheepe, and leſſe neceſſity to ſteale one oxe, then a ſheepe;
What was the reaſon when a thing was ſtolne, if it was found with the man, he was not fined in ſo much, as if it had beene killed or ſold.
Zacheus ſtinted himſelfe to fourefold, not by vertue of Moſes law, for he was but a heathen, and a publican; but becauſe he knew not certainly how much was due to every one, he will rather give more then leſſe. So David, 2. Sam. 12.5. ſaith, hee will reſtore the lambe fourefold, but in the oriArbangtaijm, bis quatuor, twice ſo much as is commanded in the law, Exod. 21.27. for the Hebrewes double in the duall number untill they come to ſeaven.
Zaccheus reſtitution.Zacheus had in his ſtocke an hundred thouſand pounds, he taketh of this ten thouſand from the poore, and bindeth himſelfe to give backe to them whom he had defrauded fourefold, this would have a
Fiftly, in what order reſtitution is to be made.
Where there is ſufficient to ſatisfie all, then certaine debts are to be payed before uncertaine. If there be not ſufficient to ſatisfie all, and the creditors be equall, then reſtitution pro rato is to be made;Neceſsitas praecepti, & neceſsitas medij,
neceſsitate praecepti, albeit the meanes faile, the Lord ac
Laſtly, when reſtitution is to be made.
Zacheus reſtored at that time when Chriſt ſpake to him, he left it not to be done by his heires,dabo, I ſhall give it, but do, I give it in the preſent time, while this impetus ſpiritus was upon him, at the ſame time hee will reſtore; for this inflatus ſpiritus is ſoone quenched, while Chriſt ſtandeth by he payeth it. Exod. 22.26. Reſtore thy neighAbimelech roſe up earely in the morning to reſtore Sara to Abraham. Gen. 20.8. Lev. 6.5. The Lord coProv. 3.28. Say not come againe to morrow; hee is bound preſently to reſtore if hee have meanes, and if hee may doe it without the loſſe of his credit, if the ſinne be ſecret, or without the overthrow of his familie, he is not to make reſtitution preſently, unleſſe he be in as great neceſſity to whom reſtitution is to be made; and laſt, hee who hath ſtolne any thing ſe
The concluſion of this is, If thou make reſtitution thou ſhalt be the child of Abraham,
Thy children ſhall flatter the poore for bread, as Iob ſaith, Iob. 27.
Exod. Thou ſhalt not beare falſe witneſſe againſt thy neighbour.20.16.
The perſons who concurre in judgeFive ſorts of perſon; may heare falſe witneſſe in judgement.
Shophet. Secondbagnal miſhphat, he that hath his cauſe to be tryed beBen Dina, filius judicij, the guilty perſon, and hee is called alſo chobhel, debitor, or creditor. Fourthly, the witneſſes. Fiftly, melitz, the advocate. The parties who were tryed in judgement, were called anſhe ribhoth, virilitis, vel adverſarij, all theſe may beare falſe witneſſe in judgement.
Firſt, the Iudge may be a falſe witneſſe; the Iudge is bound to doe two things, Iuſtice, and Iudgement. Hee is bound to do Iuſtice, that is, to protect the innocent, & to deliver them from oppreſſion. Iob. 29.17. I brake the jawes of the wicked, and pluckt the ſpoyle out of his teeth.
David did, who ſmote the
Sam. 17.35. but Saul reſerved Agag the wolfe that he might kill the lambes, 1 Sam. 15.9.
The ſecond part of the Iudge dutie is, to doe judgement, that is, to puniſh the wicked: and that hee may performe this dutie rightly,per ſcrutinium, by ſearching out the matIob. 29.16. The cauſe which I knew not I ſearched out, a Iudge ſhould digge through the wall to finde out abominations, as Ezekiel did, Ezek. 8.8. Secondly, if hee would judge rightly, hee muſt trye out the truth per teſtes.
Firſt, a Iudge, who is the Lords deputie muſt ſtudy to imitate the Lord who is the great Iudge of the world who cannot doe wrong:Gen. 18.25. he muſt not incline more to the one part then to the other, untill hee have tryed the cauſe; and as the Arithmeticall midſt is equally diſtant from both the extremes, ſo muſt the Iudge ſtand neutrally affected to both the parties, and encline neither to the one, nor to the other: and as the tongue of the balance ſtandeth equally to both the ſcales, ſo muſt the Iudge to both the parties, and the Hebrewes obſerve, that oſnaijm is both called the eares, and a paire of ballances, for even as the tongue of the balance ſtandeth as a judge betwixt the two ſcales,
Secondly, the great Iudge of the world enquireth before hee judgeth, he will come downe and ſee wheGen. 18.21. Licet ſint Deo aperta, non tamen punivit audita, ſed viſa, albeit nothing be hid from God, for all things are naked before him, Heb. 4. yet hee
Lateran adviſed Iudg
Thirdly,Davids judging betwixt Mephiboſeth and Ziba: Firſt, David promiſed and ſwore that he would bee a friend to Ionathan. 1. Sam. 19. and remembring his oath, he gave his lands to his ſonne Mephiboſeth; yet by the falſe accuſations of Ziba, and Davids ſurmiſing, that Mephiboſeth affected the kingdome, hee will give the whole lands of Mephiboſeth to Ziba; and which is more, when hee knew the truth, and ſaw the treachery of Ziba; yet hee would not recall his former ſentence, but ſaid, Why ſpeakeſt thou any more of thy matters? I have ſaid, thou and Ziba divide the land. 2. Sam. 19.29. not unlike unto Pilate who ſaid, quod ſcripſi ſcripſi, & which is worſt of all; he admitted Ziba to be one of his cour
But it may be ſaid that David in ſuch a doubtfull caſe did wiſely,
Davids raſh iudgement ſeemes to be excuſed.Salomon bid them divide the children betwixt the women; for if David had given all to Mephiboſeth, this might have beene thought a meanes to have puffed him up the more to affect the kingSalomon knew by the anſwere of the woman when ſhe bad give the whole child, not parted, that ſhe was the mother of the child. So when Mephiboſeth biddeth Ziba take all, by this it might have beene gathered that he was to affect the kingdome, not being content with ſo little a portion; and as Salomon ſuſpected that Adonijah affected the kingdome, becauſe
Abiſhag: ſo might David have ſuſpected Mephiboſeth to affect the kingdome, becauſe he was not content with the halfe of the inheritance.
David erred in raſh judgement.David being wiſe according to the wiſedome of an Angell of God, 2. Sam. 14.20. he ſhould not have believed the ſlanderous reports of Ziba, his charitie rather ſhould have led him, when hee heard good Mephiboſeth renounce all becauſe of the Kings ſafe returne, and that hee would give Ziba the whole inheritance, to be of another judgement; that Mephiboſeth being a lame creature and a dead dogge (as hee called himſelfe) affeDavid, giving out judgement here.
Moſes was ignorant of foure cauſes which he was to conſult with the Lord for.Moſes, the firſt of thoſe who were uncleane by touching the dead, and might not eate the Paſſeover upon the fourteenth day of the firſt moneth. Num. 9.6. in this caſe, becauſe he was ignorant of it, he ſaid, Stand ſtill, and I will heare what the Lord will command concerning you.
The ſecond cauſe was that concerning the daughters of Zelophehad who did ſue for an inheritance, becauſe Moſes was ignorant of that cauſe, therefore he brought it before the Lord. Num. 27.5.
The third cauſe was of him who blaſphemed the name of God; becauſe he was ignorant of this, he put him in ward that the minde of the Lord might be ſhewLevit. 24.12.
The fourth cauſe which came before him was this, what ſhould bee done with him who gathered ſticks upon the Sabbath day; becauſe he was ignorant of this cauſe, therefore they put him ward, becauſe it was not declared what ſhould bee done to him. This ſhould teach Iudges not to proceed raſhly in judgement, but to learne of Moſes to aske the Lord, & to know his minde before they give out ſentence.
Fourthly,Ioh. 3.7. Iud. verſ. 16. A iudge ſhould not bee an accepter of perſone.Samuel ſaw Eliab, a man of tall ſtature; he ſaid, Surely the Lords annoynted is before me, but the Lord ſaid to Samuel, The Lord ſeeth not as man ſeeth, for man looketh on the outward apHe hath not eyes of fleſh. Iob. 10.4.detabhraja. Dan. 3.2. becauſe he ſhould adminiſter pure juſtice.
Iudges adminiſter not pure juſtice when they reſpect the perſons of men.
The word perſon here is taken for any thing which the Iudges reſpect, beſides the cauſe.
Firſt, perſon is taken for a mans riches. Iam 2.3.Librare juſtitiam. Pſal. 58.2. The ballance ſhould be equall making no difference betwixt lead and gold.For if there come into your aſſembly a man with a gold ring, in goodly apparrell, and there come in alſo a poore man in vile rayment, and if ye have reſpect to him that weareth the gay cloathing, and ſay unto him ſit thou here in a good place: and ſay to the poore, ſtand thou there, or ſit here under my footſtoole; are ye not then partiall in your ſelves, and become Iudges of evill thoughts? here perſon is taken for riches. When a Iudge conſidereth a man onely, becauſe hee is rich; then he accepteth his perſon.
There is nothing that corrupteth a Iudge ſooner then bribes. Deut. 16.19.For a gift blindeth the eyes of the wiſe, and Exod. 23.8. it blindeth the eyes of Pikhhim, thoſe who ſee and have their eyes open; albeit, if they ſaw never ſo well, theſe bribes will draw on ſome ſcales upon their eyes; there is nothing more tender than the eye, nor may be more eaſily hurt; a little duſt blindeth it; but when once it hath drawne on a catarack, it beIſh terumoth,
Then he overthroweth the land. Prov. 29.4. Gifts blinde the eyes. Deut. 16.19. Iagnaver, it is the ſame word which is uſed when they tooke Zedekias; and pulled out his eyes out of his head. 2. King. 25.7. Bribes doe not onely blinde the eyes of the Iudge, but pull out the eyes out of his head; this Iude verſ. 11. calleth deceptio mercedis, Eſay. 33.15. and hee that ſhaketh his hands from holProv. 30.8. Give me not too little, leſt I be poore and ſteale, therefore Eſay. 3.7. he conThere is neither bread nor cloathing in my houſe, therefore make me not a ruler of the people. But they are more wretched that are rich, and yet cannot bee ſatisfied,6.14.
Servius Sulpitius Galba, and Aurelius the ConSpaine againſt Viriatum, the Senatours differing aScipio would incline; he ſaid, I give my voice that neither of them be ſent; his reaſon was, alter nihil habet, alteri nihil ſat eſt: So he judged that it was as dangerous to put the governSamuel purged himſelfe of this vice of avarice. 1. Sam. 12.3. Of whoſe hand have I received any bribe to blinde mine eyes therewith? Ioſhua was farre from this ſinne of avarice, when hee had divided the whole land amongſt the tribes, then the children of Iſrael gave him an inheritance amongſt them. Ioſh. 19.49. he was
Secondly perſon is taken for a mans ſtature and comperſon taken for a mans ſtature.Sam. 16.7. When a Iudge hath regard to a man, becauſe hee is a comelie perſon,1. Rhet. in Hyperide.Phrene the whoore being condemHyperides her advocate opened the breaſts of Phrene, which moved the Iudges to pittie her, this was an acceptation of perſons.
Thirdly, perſon is taken for the countrey. Act. 10.34.perſon taken for the countrey.Of a truth I perceive that God is no accepter of perſons, but in every nation, he that feareth him and worketh righteouſneſſe, is accepted with him. When a Iudge hath reAthens, Areopagus or mars ſtreete, they ſate in a darke place that they might neither ſee nor diſcern who was their friend or foe, rich or poore, their countrey man or ſtanger, but onely looked to the cauſe; and there was given in beT. C. contra D. C. So the Iudges in Egypt were painted without hands and blind, to ſignifie that he ſhould judge truely. Eſay 11.4. and He ſhall not judge according to the ſight of his eyes.
If a Iudge pronounce falſe ſentence for feare, as Pilate did; If thou let him goe thou art not Caeſars friend. So for favour, as Herod to pleaſe the people, beheaded Iohn. Act. 11. So for hatred, Achab ſaid, I hate Micaiah. 1. King. 22. therefore Put this fellow in priſon, and feed him with bread of affliction and water of affliction. Verſ. 27. all theſe are by reſpects, and the Iudge is an accepter of perſons when he looketh to any of theſe, this is to turne judgement into gall, and the fruit of righteouſneſſe into wormewood; that is, they turne judgement into bitterLament. 3.15. When the Scribes and Phariſees coLevit. 24.16. but they adde this that they had a law, and by their law he ſhould die the death; becauſe he had made himſelfe the ſonne of God. Ioh. 19.7. hee was the ſonne of God, and therefore the law-giver, then hee brake not the law; they miſ apply the breach of the law to him, and they ſay that he ſhould die according to their law; this was not Gods law, it was uſuall to the Iewes to ſpeake doubtfully: therefore Vzziel ſaid, Qui perplexe loqui poteſt, bene; ſi non taceat. If a man can ſpeake doubtfully, that is well, but if hee cannot; let him hold his peace.
Habak. 1.4. Defluit lex, it is a ſpeech borrowed from the pulſe of man. Iacobs heart failed within him,Vajapag libbo. Gen. 45.26. where the motion of the heart or pulſe groweth weake or ceaſeth, in great joy or great feare, the naturall heat being then diſperſed, it hurteth the body, and as wee trie the con
Deut. If the witneſſe be a falſe witneſſe that te19.18.ſtifies falſely againſt his brother, then ſhall he doe unto him as he thought to have done to his brother.
A falſe witneſſe is the ſecond perſon,
Firſt, for the neceſſity of theſe witneſſes: If God ſate in every judicatorie as hee ſate in the firſt iudicatory, when hee iudged Adam and Eva, then there needed no witneſſes, for all things are naked before him, but be
Secondly,Ioh. 1.3. That which wee have ſeene and heard, declare we unto you. Witneſſes can have no knowledge but by hearing and ſeeing; but Chriſt ſhall not iudge after the ſight of his eyes, neither reEſay. 11.3. and Salomon ſaith, that A falſe witneſſe ſhall periſh, but he that heareth, ſpeaketh conſtantly. Prov. 21.28. In the Talmud the tryall of the witneſſes is ſet downe, how they tryed them by ſeaven demands: Firſt, qua ſeptimana Iubilaei factum eſt; in what weeke of the Iubile did this fall out? Secondly, qua hebdomade annali, in what weeke of the yeare? Thirdly, quali ſeptem inter ſingulos Iubilaeos interfluente, that is, in which of the Sevenths in the Iubile did this fall out? Fourthly, quo die menſis, what day of the moneth? Fiftly, what day of the weeke? Sixtly, at what houre? and Seventhly, in what place did ſuch a thing fall out.
Secondly, the witneſſes ſhould bee faithfull. Revel. 3.14. Theſe things ſaith the Amen, the faithfull and true witneſſe. Prov. 14.5. A faithfull witneſſe will not flie; If he bee a true witneſſe indeed,8.28. non intro28.1. Hananiah dicitur propheta, cum tamen Pſeudopropheta.Eſay. 8.2. Vrijah is called a faithfull witneſſe, who was in effect an idolater; yet becauſe he was reputed to be a faithfull man among the people; therefore he is called a faithfull witneſſe. The nearer that men approach to the Lord, their greater care ſhould be to ſpeak the truth. Rom. 9.1. I ſay the truth in Chriſt, I lie not. So it is the greateſt ſinne to lie to the Holy Ghoſt. Act. 4.3. It is a greater ſinne for a PreaCor. 15.14. If Chriſt be not riſen, then is our preaching in vaine, and wee are found falſe witneſſes of God. So to wreſt the word Pet. 3.16. It is a ſpeech borrowed from thoſe, who put a man upon the rack, and make him ſpeake that which hee never thought. So unstable ſoules when they wreſt the Scriptures to draw out a ſenſe out of them which they never meant. It is a greadeſtruam, as they alleaged; neither, Dei templum; neither, poſſum illud redintegrare, but onely this, Deſtroy this temple, and in three dayes it ſhall be built up againe. Ioh. 2. So that one word being changed, the ſenſe may be perverted, Prov. 17.9. Hee that repeateth a matter, ſeparateth friends; that is, hee that repeateth a matter changing ſomthing in it, or not keeping the words, interpret them maliciouſly, theſe were not admitted to be witneſſes; ſome propter culpam, as the infamous: ſecondly, for defect of judgement, as fooles and children: thirdly, propter affectum, as friends and enemies: fourthly, for their condove-ſellers, as infamous, becauſe they taught doves miphriche jonin, they taught the doves to flie,
Thirdly, witneſſes muſt not onely be men of knownon ſolum teſtes, ſed conteſtes, and theſe three agree in one, 1. Ioh. 5.7. Marke ſaith, that the teſtimonies of thoſe who teſti
Now followeth the third thing to be conſidered in the witneſſes, and it is the number:At the mouth of two witneſſes, or at the mouth of three witneſſes ſhall the matter be eſtabliſhed, Deut. 19.16. In the great point of our
The Father, the Word, and the holy Ghoſt, 1. Ioh. 5.7. And ſo the three in earth are, The Spirit, the Water, and the Blood, and theſe three agree in one. So in the cenſures and admonitions of the Church, there muſt be two or three witneſſes. 2, Cor. 13.1. This is the third time I am coming to you. In the mouth of two or three witneſſes ſhall every word be eſtabliſhed.
In civill judicatories ſome make this exception, one witneſſe may ſuffice, if the matter queſtioned be to no mans hurt. A man is called in queſtion whether hee be baptized or not: or whether hee bee married or not: one honeſt witneſſe may ſerve to prove this, becauſe it tend
Whether may the accuſer be a witneſſe or not?
God in judgement, is both the Iudge, the Accuſer, and the witneſſe. Secondly, when hee appointed theſe judicatories, the witneſſes were both accuſers and witDeut. 17.6. and Dan. 13. but afterward the Iudge, the accuſer, and the witneſſes were all diſtinguiſhed; when it is ſaid, Ioh. 8.10. Woman, where are thoſe trine accuſers? the witneſſes ſhould have accuſed the woman, but they being convict in their owne conſcience, went out one by one.
guana, reſpondere, with the Hebrewe, ſigSam. 11.17. To anſwer is to anſwer according to ones deſire, Eccleſ. 10.19. Money anſwereth to all things, That is, to every mans deſire: to anſwer then is to ſpeake when time and cauſe requireth. When a cauſe
Prov. 24.11. and A true witneſſe delivereth ſoules, Prov. 14.25. They knew mee from the beginning, if they would teſtifie, Act. 26.5.
Becauſe the chiefe part of judgement dependeth upon the witneſſes,His miſchiefe ſhall returne upon his owne head. Pſal. 7.16. therefore a mans condemnation is expreſſed by laying on hands upon his head, Heb. 10.29. Of how much ſorer puniſhment ſuppoſe ye ſhall he be thought worthy: in the Syriacke it is expreſſed by laying on the hands upon the head; hee alludeth to the cuſtome under the law, where the witneſſes laid their hands upon the head of him who was to be ſtoned, Levit. 24.15. and the Greekes ſay Quod illorum capiti ſit.
The ſecond thing which the witneſſes did under the law, they ſtoned the guilty man; and before they ſtoned him, they laid aſide their upper garments, that they might be the more fit to throw ſtones at him, Act. 7.58. They caſt him out of the city and ſtoned him, and the witneſſes laid downe their cloathes at a young mans feet, whoſe name was Saul, and after the witneſſes threw ſtones at him. Laſtly the people ſtoned him, to ſignifie that the guiltineſſe of that perſon might not defile the land: and alſo for their deteſtation of the crime.
Miniſters have a ſpeciall priviledge in judgement, 1. Tim. 5.19. Againſt an Elder receive not an accuſation, but before two or three witneſſes; that is, they muſt be teſtes aſsiſtentes, before any accuſation be intended againſt them: againſt another, an accuſation may be intended,
Pſalm. 105.15. SecondChron. 21.4. Thirdly, hee hath a great care of their credit and good name, for if the accuſation were not followed preſently, then the Elder all this time lay under the ſlander, and the accuſer was, the conquerer; David ſpeaking of God, Pſalm. 51.4. ſaith, That thou maiſt be juſtified when thou ſpeakeſt,
and be cleare when thou judgeſt, that is, when thou art judged and called in queſtiPaul citing the place, Rom. 3.4. That thou maiſt overcome when thou art judged; why doth hee put overcome, for pure or cleare? becauſe none overcometh in judgement but hee that is pure or cleare, now all the while that the Elder lyeth under the ſlander hee is judged impure, and the accuſer overcometh. But when the matter is put to a tryall, the ElEli did; who made the ſacrifices to be abhorred.
And there is great neceſſity why the Lord ſhould have ſuch a care of the miniſter, for it hath beene ſtill the policy of the devill to blot their good name. See
Narciſſus biſhop of Ieruſalem, and Athanaſius, and ſundry others.
The conſectaries that follow upon this, are firſt, that preachers ſhould preſerve their good name as the apple of their eye.
Secondly, that Magiſtrates ſhould be more unwilling to call them in queſtion then others.
Thirdly, that God will not exempt his Elders from tryall, as the Pope would his Clergie.
The concluſion of this is,Deut. 19.17.Teſtes ſiſtent ſe coram Iehovah, if they teſtifie an untruth, they lie in the preſence of God; ſo they teſtifie againſt the innocent parties, and they are the cauſe of their death; ſuch were the falſe witneſſes who teſtified againſt Naboth, 1. King. 21.13. and Doeg againſt David and Ahimelech the Prieſt. 1. Sam. 22.9. and ſuch was Ziba againſt Mephiboſeth, 2. Sam. 16.3. and Vriah againſt Ieremie, Ierem. 27.17. the witneſſes againſt Chriſt, Matt. 26.61. and they who witneſſed againſt Steven, Act. 6.13.
Pſal. Hee that ſpeaketh the truth in his heart.15.2.
WHen a man that is called in queſtion anſwereth by equivocation, then it is a breach of this Com
equivocation, the firſt is called Logicall, the ſecond is, when men equivocate by men
Logicall equivocation is this, when a ſpeech doth carry a double ſenſe, or may be conſtrued two wayes: ExamThe head of the butler ſhall be lift up, and the head of the baker ſhall be lift up, Gen. 40. to lift up here is a logicall equivocation, for ſometimes it ſignifieth to exalt a man to honour, as the butler was; and ſometimes to hang up a man, as the baker was. So, Let the dead bury their dead, Luc. 9.60. this is a logicall equivocation in ſpeech, that is, let them who are ſpiritually dead bury thoſe who are naturally dead. So Matt. 7.1. Iudge not, that yee be not judged,
judging is taken two wayes. The firſt is Iudicium libertatis, the ſecond is Iudicium poteſtatis.
Logicall equivocation is lawfull, when it is uſed to convince ſenſleſſe ſinners, who will not beleeve the truth when it is plainly told them. Example: Ezek. 12.13. The Lord threatned that hee would bring Zedekiah king of Iudah into the land of Chaldea, and that he ſhould die there, and yet never ſee it. Why doth the
Babel and yet hee never ſaw it, becauſe his eyes were picked out at Riblah.
Example 2. 2. King. 8.10.And Eliſha ſaid unto Haſael, goe and ſay unto him, thou maiſt certainly recover, howbeit the Lord hath ſhewed mee thou ſhalt certainly die: this is a logicall equivocation, firſt in pointing, and then in the words. In pointing leh emur lo chaje tohje,
Say unto him, thou maiſt certainly recover, albeit the Lord hath ſhewed mee that he ſhall ſurely die. The new tranſlation followeth this reading: the text reading is thus, Goe tell him hee ſhall not live, becauſe the Lord hath ſhewed me he ſhall certainly dye. In the firſt reading it is ſet downe indefinitely, he may live or not live, becauſe the diſeaſe was not deadly: but in the ſecond reading it is ſet downe definitely, becauſe the Lord ſaid he ſhould die. The Hebrewes obſerve,Eva non moriendo morieru; perhaps ye may die, and perhaps ye may not die, Gen. 3. but when the note of denyall is ſet betwixt the two verbes, then it certainly denyeth, as moriendo non morieris Ye ſhall not dye at all; the note was ſet before both the verbes in Satans ſpeech, and therefore it is but doubtfully denyed. The text againe may be read two wayes, becauſe of the accent, maccaph, which ſomeeuphonicus accentus, and ſometimes ſyntacticus;
euphonicus accentus, then it is read this wayes without diſtinction (for euphonia is not a note of diſtinAbi dic ei, non vivendo vives, as though there were not an accent here, but if maccaph be ſyntacticus
accentus, then it is read with a diſtinction thus, Abi dic, non vivendo vives, here the reſt is placed after dic, and Iunius followeth this reading.
logicall equivocation in ſpeech, Goe tell him he may live, although the Lord ſaid hee ſhould die; if ye reſpect his ſickneſſe, hee might live, for it was not deadly, yet the Lord ſaid hee ſhould die, reſpeHazael ſhould doe unto him, for he did did caſt a wet cloath upon him, and ſmothered him. Why the Lord ſet downe this ſpeech ſo doubtfully? becauſe faithleſſe Benhadad would not beleeve the truth when it was plainly told him.
Another example of logicall equivocation is this, I will joyne thee in affinity this day with one of the two. 1. Sam. 18.21. which carryeth a double ſenſe, either I will give the one of them this preſent day,
Logicall equivocation is not lawfull when it tendeth to deceive men: Gen. 3.5. Ye ſhall be as gods, knowing good and evill; this caryeth a double ſenſe, firſt to know evill by contemplation;
wofull experience; we know a fever in the firſt ſenſe before ever wee feele it, but in the ſecond ſenſe wee know it when wee feele it burning us; Act. 1. Now I know in verity, this was experimentall knowledge. In the firſt ſenſe, we know the privation by the habite; and in the ſecond ſenſe, we know the want of the habite by the privation. Logicall equivocation is then a ſin, when it ſerveth either to pervert religion or juſtice; but when the Lord uſeth it againſt wicked & ſenſeleſſe ſinners who will not beleeve the truth, when it is plain
The ſecond ſort of equivocation is by mentall reſervation,
Ieſuiticall equivocation, and they ſay that ſuch a propoſition, mixta ex mentali & vocali eſt legitima; this kinde of equivocation is no wayes lawfull, for in a theologicall truth there muſt be an agreement betwixt the minde, the matter, and the tongue; but here there is no agreement betwixt theſe three, for when a Iudge demandeth of a Prieſt, are you a Prieſt? he anſwereth, I am not a Priest, when he knowPrieſt, and yet his tongue ſaith hee is not a Priest; this is the moſt for
To cleare this the better,ſimulare, and what it is diſſimulare.
Simulare is to counterfeit that which is not in a man; diſſimulare is to diſſemble, that which hee is bound to profeſſe, and this is done ſundry wayes. Firſt, ſimulare vocationem. 1. King. 13.18.Bethel. So when Zidkiah made hornes and ſaid, So ſhalt thou puſh the Syrians untill thou have confounded them, 1. King. 22.11. So the word Hithnabbi, impulit ſe ad prophetandum,
Zach. 13.4. So, diſſimulare vocationem;
Peter denyed that he was one of Chriſts Diſciples.
Secondly, ſimulare profeſſionem; as Eſth. 9.Many for feare became Iewes, the Seventy tranſlate it Sichemites when they circumciſed themſelves that they might obtaine Dina; this was a counterfeit profeſſion. So hypocrites when they make a ſhew of religion.Antiochus perſecution drew their prepArt thou circumciſed? draw not thy prepuce. 1. Cor. 7.18. Epiphanius calleth the inſtrument wherewith they drew their prepuce, traho.
ſimulate or diſſimulate their condition or eſtate; to ſimulate, as David before Achis did ſimulate and counterfeit that he was mad.Sam. 31. So 2. Sam. 13. Lie downe upon thy bed, and faine thy ſelfe to be ſicke. So Prov. 13.7. There is that maketh himſelfe rich, yet hath nothing; Ieſh mithgnaſhar; ſo to diſſemble their condition or eſtate, there is that maketh himſelfe poore, yet hath great riches; Mithroſhaſh, ſuch was the diſſimuGibeonites. Ioſh 9.
Fourthly, to ſimulate or diſſimulate their ſexe; to ſimulate, as when a woman putteth upon her a mans apdiſſimulate their ſexe,Sardanapalus put a wo
When a Prieſt ſtandeth before a Iudge and is examiſimulate, wearing counterfeit ap
matter; then in the minde; and thirdly, in the tongue. It is firſt, in the matter as a ſim
completa veritas, a full truth or falſobjective, firſt, in phyſick, but properly and formally in the man who is healed; ſo although truth be firſt objective, in the ſimple object; yet completa veritas, is firſt in the minde, and then in the
object; it is in the minde as in the ſubject; and it is in the ſpeech, as in the ſigne; and there ſhould bee an agreement bematter, the minde, and the tongue; hence it is that the Scripture attributeth thoſe things which are proper to the heart, to the tongue, bePſal. 45. My tongue ſhall meditate on thy juſtice. So Act. 2. My tongue was glad, becauſe the tongue expreſſeth the gladneſſe of the heart. So Ioſh. 1.8. This booke of the law ſhall not depart out of thy mouth, but thou ſhalt meditate in it day and night. So Prov. 3.3. Bind them about thy neck, and write them upon the table of thine heart; Firſt, verity muſt be in the heart, and then the words are framed in the throat; therefore he ſaith, Bind them about thy neck, and then they come to the tongue.
This verity which is the conception of the minde is uttered two wayes; either, per ſignum vocale,
Salomon ſaith, Proverb. 6.13. He ſpeaketh with his feet, he teacheth with his fingers.
When one ſent a meſſenger to Periander to aske him how hee could reigne ſo ſecurely amongſt his ſub
To uſe ſignes that are arbitrary and not received aIoſhua when he fled from Hai; So when the Romans caſt bread into the
5.
Haet ſigna uſurpari poſſunt, quia non communi iuſtituto uſurpata, that is, thoſe ſignes may be uſed, becauſe they are not generally received nor agreed upon by all people, but thoſe things which are gene
Beware of the leaven of the Phariſees, alIoſeph, who being the governour in Egypt, ſaid, Ye are ſpies. Gen. 43. and then accuſed them of theft; but the inferior may not anſwere ſo doubtfully to his ſuperior.
Reſpondere
ad idem, ad diverſum, vel ad contrarium. ExamAbimelech asked Abraham, Is this woman thy wife? If Abraham ſhould have anſwered, ſhe is my wife; then he had anſwered, ad idem, and hee would not have made a lie. Secondly, when hee anſwere ſhee is my ſiſter, here he anſwered ad diverſum, and this was not a lie; for this word ſiſter is taken in a large ſenſe amongſt the Hebrewes; and ſo a wife may bee called a ſiſter Paul ſaith, Have wee not power to lead about a ſiſter, a wife, as well as other Apoſtles. 1. Cor. 9.5. and ſo ſiſter is taken for one that is neare in kindred, as Sarah was to Abraham. Thirdly, if he had anſwered, ſhe is not my wife; then he
per contrarium, and had made a lie: So when a man uttereth his minde, per ſignum reale,
ad idem; ſometimes ad diverſum; and ſometimes ad contrarium; it anſwereth ad idem; when a man may gather at the firſt by the ſigne, that the party with whom hee hath to doe thinketh ſo, as hee demonſtrateth by this ſigne. Example, when Eſther fell downe before Aſhuerus King of Perſia, to peAſhuerus held out the ſcepter to her. Eſth. 5.2. here Eſther knew by this ſigne that the King was minded to grant her pead idem, by this ſigne, to the petition of Eſther.
Sometimes the ſigne is diverſum, from that which a man thinketh when he maketh ſuch a ſigne, this is not a reall lie; becauſe it is not contrary to his minde. ExIoſeph knew his brethren,Vaijthnakker. Gen. 42.7. this he did to trie them the better, but not for another end. So Ioſhua and his army fained themſelves to fly before the men of Ai. Ioſh. 8. but this they did at the commandement of the Lord, for he allowed this ſtratagem, as may be ſeene Verſ. 18. So Chriſt ſimulated that he would have gone farther, and not ſtay at Emaus all night. Luc. 24.28. This ſimulation was not contrary to his minde, but diverſum; he ſimulated that hee would goe forward, that hee might make the Diſciples to bee the more earneſt with him to bid him ſtay; and this ſimulation hath this tacite condition annexed to it, I will not ſtay at Emaus unleſſe my Diſciples bee very earneſt with me to ſtay.
A Phyſitian hath a patient that cannot abide ſuch phyſick as will cure him,diverſum here, but not contrarium; but when the ſigne or the word is contrary to that which the minde thinketh, then it is a lie. ExPſal. 18. Mendaciter ſe ſubijcient mihi, they ſhall yeeld fained obedience to me; for when they made outDavid, they thought no ſuch thing in their heart. Iacob put the skins of goates upon his hands, and upon the ſmooth of his neck, and then hee ſaid to his father;Iacob, in words and ſignes.I am Eſau thy firſt borne. Gen. 27.19. here was a double lie, a lie in words, and a lie in ſigne, both contrary to his minde. So 1. King. 14.5. When the wife of Ieroboam fained herſelfe to bee anoIeroboam or not? doubtleſſe ſhe would have anſwered I am not the wife of Ieroboam, but ſome other woman; and ſo ſhee ſhould have made a double lie, contrary to her minde, both in her apparrell, and in her ſpeech.
When a Prieſt ſtandeth before a Iudge cloathed in Scarlet, & with long haire, the Iudge demandeth of him, art thou a Prieſt? he anſwereth, I am not a Prieſt; this is a lie in words. Again, he maketh a reall lie in wearing ſuch apparrell, that he may not be taken for a Prieſt, and ſo both the ſignes and words are contrary to his minde. And as the Lord ſaid to Ahija the Prophet. 1. King. 14.5. The wife of Ieroboam commeth to aske a thing of thee, and when ſhee commeth in ſhee ſhall faine her ſelfe to bee another woman, and the Prophet ſaid unto her, why faineſt thou thy ſelfe to be another woman. So the Lord ſaith to the Iudge, the man who ſtandeth before thee, would faine him
We muſt put a difference betweene reall and verball ſignes, for words doe more indefinitely determine the
When the Lord threatned Ninive that it ſhould bee deſtroyed within forty dayes, and it was not deſtroyed;Ninive and not doing it, yet it was not a lie.Ieſuiticall lie, for it is the uſuall manner of the Prophets to underſtand the condition, and ſupEzekiah. Eſay. 38. Set thine houſe in order, for thou ſhalt die and not live. Here the threatning is ſet downe, but the condition is underſtood; to wit, if thou pray not; but when Ezekiah turned his face to the wall, and prayTell Hezekiah the captaine of my people, thus ſaith the Lord, the God of David thy father; I have heard thy prayers, I have ſeene thy teares, behold I will heale thee on the third day;
and I will adde unto thy dayes fifteene yeares. 2. King. 20. SomeGen. 20.7. Now reſtore the man his wife, for he is a Prophet, and will pray for thee, and thou ſhalt live; and if thou reſtore her not, know then that thou ſhalt ſurely die; thou and all that are thine.
So when a Iudge for examination and tryall ſetreth downe a thing not thetice, by way of aſſertion,Salomon called for a ſword to cut the child, when hee was
King. 3. So when Chriſt bad his diſciples give bread to the multitude to feed them, whereas he knew that they had not bread ſufficiMat. 14.16. So wee propound Elenches to young ſchollers to trie them, which we know to be falſe in themſelves.
When in ironie or jeſt we bid a man doe ſuch a thing, but wee will him not doe it, this is not a lie; as when Michaiah ſaid to Ach
Goe up and proſper. 1. King. 22.15. And ſo Chriſt ſaid to his Diſciples, Sleepe on now and take your reſt. Mat. 26.45. theſe are not lies, for in ſuch ſpeeches wee may know by the geſtures of the ſpeakers that they doe but jeſt.
But this was a great ſinne in Peter when hee diſſem
They anſwere that Peter did not this to deceive any man, but onely for feare to ſave his life.
Although this was his principall and chiefe end to eſchew danger, yet hee uſed a lie to eſcape danger. A Iudge doth not condemne a thiefe, becauſe hee hath a care to provide for himſelfe and his family; but be
Againe they ſay that this limitation which they adde in their minde is true in the ſight of God, and in the ſenſe of him who ſpeaketh; and ſo it excludeth all ſort of lying.
Verity is a part of juſtice, and lying is a part of inCor. 4.3. We handled not the word of God deceitfully, but by manifeſtation
of the truth, commending our ſelves to every mans conſcience in the ſight of God. Paul here manifeſteth the truth both before God and man, but the Ieſuites in their equivocations, manifeſt not the truth before God and man.
They anſwer, to equivocate is not lawfull in matters of contract and dayly converſation, but it is lawfull in defence of our ſelves to eſcape a great danger, in this caſe it is lawfull to equivocate, ſay they.
Then the Martyrs were great fooles who did not learne to equivocate this way, to ſave thier lives.
Heb. 6.6. An oath is the end of all controverſies, but equivocation multiplyeth controverſies.
They anſwer, we may not equivocate before a Iudge who proceedeth formally, and is a competent Iudge: but if hee be an hereticke, who hath no power to judge, then we may equivocate.
When the Shunamitiſh woman ſaid to Eliſha, Thou man of God doe not lye unto thine handmaid. 2. King. 4.17. hee was bound to anſwer truly to the woman, albeit ſhee was not a competent judge: and Hierome ſaith well, Etiam inter hoſtes ſervanda eſt fides: we muſt deale truly even to our enemies.
The concluſion of this is: That all thoſe who uſe equiPſalm. 5.6. And thoſe great lyers ſhall be ſhut out of the holy city, Revel. 22.15.
Revelat. And there ſhall in no wiſe enter into the holy Ieruſalem, any thing that defileth, or maketh a lie.21.27.
In naturall things, a thing is ſaid to lie, when it maketh a faire ſhew, but it performeth not that which it promiſeth,Habak. 3.17. The labour of the olive ſhall faile, but in the originall it is, Kichas, it ſhall lie the olive is ſaid to lie, when it bloſſometh pleaſantly in the ſpring, but when it cometh to the harveſt it faileth. Eſay 58.11. Thou ſhalt be like a ſpring of water, whoſe waters faile not: in the originall it is, whoſe waters lie not. So when men ſpeake and make a ſhew of words in one thing,Ioh. 8. When a man teacheth an untruth, thinking that it is a truth, then he is a lier, and therefore mentiri, contra mentem ire, expreſſeth not the full nature of a lie, for a man may ſpeake a lie, and not ſpeake contrary to his minde.
mendacium jocoſum, when a man Hoſea. 7.3. They make the King glad with their wickedneſſe, and the Princes with their lies. If, Wee may not teach the truth to pleaſe men, Gal.
Schoolemen ſay well, Bonum utile prefertur bono delectabili.
The ſecond ſort of lie, is Officioſum mendacium, when a man maketh a lie to helpe others; will ye ſpeake wickedly for God, and talke deceitfully of him. Iob. 13.7. will any man make a lie for Gods cauſe; hee that ſtandeth not in need of our goods, Pſalm. 16. farre leſſe ſtandeth hee in need of any of our evill: Nullum verum fundatur in falſo, omne tamen falſum innititur alicui vero: God who is truth, will not be ſerved by a lie, and if wee may not lie for Gods cauſe, and for his glory; much leſſe may wee lie for mans good, to make a lie in charity, is to make charity the daughter of a lie, and the devill to be the grandfather. Charity rejoyceth not in iniquity, but rejoyceth in the truth, 1. Cor. 13.6.
There are three ſorts of lyers. Firſt, the naturall lyer. Secondly, the habituall lier: And thirdly,ſubtile lier.
The naturall lier, as Pſalm 116. All men are liers. So Sarah made a lie, Gen. 18.
The habitual lier, as thoſe of Crete; Cretenſes ſunt mendaces, The Cretians are alwayes lyers, Tit. 1.12.Theſeus, when hee went againſt Crete, and overcame it, one of the Cretians went to Greece, and told his father Aegaeu
that he was ſlaine, and hee for diſpleaſure drowned himſelfe,Cretenſes mendaces. So Pſal. 119.69. The proud have forged lies againſt me, in the originall it is taphiu gnalai ſheker, They have ſowed one lie to another.
The third ſort of liers, are the ſubtile liers, Prov. 3.25.Deviſe not evill againſt thy neighbour, In the Hebrew it is, al tacharoſh, noli arare mendacium: plow not a lie: it is a ſpeech borrowed from husbandry, for as the husband
WHen Iacob ſaid to his father Iſaac, I am your ſonne Eſau, your firſt borne, Gen. 27.19. this was not a lie, if ye will reſpect Eſau, for Eſau had ſold him his birthIacob himHerod is a fox, ſo neither is a figuMatt. 11.14. Iohn is Elias, Iacob might have called himſelfe Eſau, if hee had not done this to defirſt I have done as thou haſt commanded me, Verſ. 19. he bad bring him veniſon, and he brought him kids fleſh. Againe he ſaid, The Lord my God brought it to me. Verſ. 20. here is a greater lie in abuſing the name of God, and laſt he made a reall lie in putting on the skins of the kids of goats, that he might deceive his old father Iſaac, but here we may lament the infirmities of the Pa
David made.David made was to Ahimelech the Prieſt that he might get of the ſhew bread, 1. Sam. 21.1. Davia ſaid, that the king had commanded him a buſineſſe, whereas hee had no ſuch commandement from the king.
David in the neceſſity, but not in the fact of the lye.Davids fact, Matt. 12. therefore he made not a lie.
Chriſt juſtified him that in neceſſity hee went and
Iacob ſhould get the bleſſing; but hee juſtified neither Rebeceahs deceit, nor Iacobs lie. David knew that the Prieſt might make bold to give him this bread, and therefore he made a lye.
Whether was it an officious, or a pernicious lie in David.
It was but an officious lie to ſave his life.
But it may be ſaid that this lie of David was a pernicious lie, becauſe this lie was the occaſion of the death of the Prieſts. 1 Sam. 22.22. And David ſaid unto Abiather, I knew that day, when Doeg the Edomite was there, that hee would ſurely tell Saul, I have occaſioned the death of all theſe perſons in thy fathers houſe; here hee taketh the blame upon him, as though he were the cauſe of this murther.
When David ſaw Doeg there,
David made but an offiAhimelech, for he had gotten the bread before hee ſaw Doeg.
Saul, but hee knew not of the tragicall event, that hee would kill all the prieſts, and by all probability hee had ſpoken firſt with the Prieſt, and gotten the ſhew bread from him before that he ſaw Doeg, for if hee had ſene him before, hee would have gone more warily to worke.
The ſecond lie that David made, is alleaged, 1.David cauſed Ionathan to make a lye to Saul.
Sam. 20.6. If thy father at all miſſe me, then ſay; David earneſtly asked leave of me, that he might run to Bethleem his city, for there is a yearely ſacrifice there, for all the family: hee was going now to the field to hide himſelfe for feare, from Saul, how then biddeth hee Ionathan tell that hee was gone to Bethleem to keepe the feaſt?
In charity wee are rather to thinke that hee both hid himſelfe, and kept the feaſt at Bethleem,
then that only he hid himſelfe, and ſo made a lie: hee that telleth one part of the truth, and hideth the other, doth not alwayes lie, as Ieremie 38.24, 25, 26. was commanded by Zedekiah.
1. Sam. 27.10. And Achis ſaid to David,
David made a lye to Achis.
whither have yee made a rode to day? and David ſaid, againſt the
South of Iuda, and againſt the ſouth of the Ierachmelites, and the South of the Kenites, and David ſaved neither man nor woman alive to bring tidings to Gath, ſaying leſt they ſhould tell on us, ſaying ſo did David, and ſo will his manner be all the while that hee dwelleth in the country of the Philiſtims: And Achis beleeved David, ſaying, hee hath made his people utterly to abhorre him, therefore hee ſhall be my ſervant for ever. Here it ſeemes David made a lie to Achis.
Either wee may ſee here that David made this rode upon the ſouth of Iuda his country men, and killed them, which had beene a great cruelty and barbaritie, or rather through infirmity, that hee ſpake ſomewhat ambiguouſly to the king, telling him that hee had made a rode upon the South, but how farre hee made a rode upon the ſouth, he telleth him not: he ſaid that he had killed a number of the ſouth, but he told him not whether they were Iewes or Philiſtims; for they were Philiſtims whom he killed, and not Iewes, Verſ. 11.
Whether made Raphael a lie or not when hee called himſelfe Azarias the ſonne of Ananias of the tribe of Nephtalim, Tobit. 5.
Hee made a lie, therefore that part of the hiſtory ſeemes a fable, as alſo that of the liver of the fiſh to conjure Aſmodeus the evill ſpirit.
But many things in the Scripture take their denomiAbraham are called men. Gen. 18.
If the angels had called themſelves men that had beene a lie, as Raphael if hee had beene an angell to call himſelfe a man.
Iob. 8.44 and to lie is a part of the old man, which muſt be mortified and laid aſide, Epheſ. 4.25. Coloſſ 3.9.
Prov. Let another man praiſe thee, and not thine owne mouth.27.6.
THis Commandement condemneth boaſting of any thing in our ſelves, this is called
The ground of this boaſting is ſelfe-love, and the conceit of our ſelves, hence cometh ſwellings, 2. Cor. 12.20. and then bragging.
Firſt then, a man muſt not bragge of his knowledge,They ſaid they ſaw well enough when they were blinde, Revelat. 3.17.
So a man muſt not bragge of his holineſſe, as the Phariſee did, Luc. 18.11. I thanke thee O God, that I am not as other men are, and ſuch as ſaid, Stand by thy ſelfe, come not neare to mee; for I am holyer then thou, Eſay. 65.5.
Thirdly, he muſt not bragge of his workes, Rom. 3.27. So neither of his perſeverance, this was Peters bragge; Matt. 26.33. Though all men be offended becauſe of thee, yet will I never be offended. It is a good thing when Moſes face ſhineth, and hee knoweth not.
As a man may not bragge of his ſpirituall eſtate,Goliah did, nor of his riches, Ier. 9.23. Let not the mighty man glory in his might; Let not the rich man glory in his riches. So Hoſ. 12.8. Ephraim ſaid, I am become rich, I have found mee out ſubſtance. hee braggeth of his ſubſtance, but telBenhadad. 1. King. 20.10. God do ſo, and more to me alſo, if the duſt of Samaria ſhall be handfuls, for all the people that ſhall follow. So Eſay 14. Nebuchadnezzars bragge, I have ſet my throne above the ſtarres, and I have gathered all the earth, as one gathereth egges.
Babylon, I ſit as a queene, and am no widdow, and ſhall ſee no ſorrow ▪ Revelat. 18.7. Eſay. 47.8. Salomon ſaith, It is not good to eat much honey, ſo he that ſearcheth his owne glory ſhall periſh, Prov. 25.27. as hony taken moderately is wholeſome, but to eate too much of it, maketh a way to ſurfet: ſo it is not good for a man to ſearch his owne praiſe, or to bragge too much of him
Laſtly, let not a man bragge of the victory before it be gotten, Let him not bragge who girdeth on the harneſſe, but hee who layeth it aſide. 1. King. 20.11.
Alexander the great, commanded to call himſelfe the ſonne of Iupiter Hammon. So Sapor king of Perſia in his letters to Conſtantine, began with theſe titles: King of kings, Sapor prince of the ſtarres, the brother of the Sunne, and the moone, wiſheth all health to Conſtantine. So to call themſelves, The great king, a title which is onely proper to God. Matt. 5.25. Thou ſhalt not ſweare by Ieruſalem, for it is the city of the great king,
Othmans, gnottoma, ſignifieth pride and majeſty, hence cometh the proud name Othman, which wee call Ottaman.
Pope taketh to himſelfe; calling himſelfe, Chriſts Vicar upon earth, and thoſe titles which his flatterers give unto him.
Simon Magus aſcribed a little to himſelfe, calling
ſome great one. Act. 8.9. and the people called him, the great power of God. So the proud ſtile which the Church of Rome taketh to her, calling herſelfe the mother Church. Whereas the Iewiſh Church called the Church of the Gentiles, her ſiſter. Cant. 8.8. So the proud titles which the Phariſees and Doctors of the Iewes tooke to themſelves,Pekachim aperti, becauſe they onely ſaw; and leaders of the blinde. Rom. 2.19. and they would not be content to be called lovers of wiſedome; but wiſe men; therethe wiſe men will teach traditions the day, and they were called Merobhetz hatorah,
populus terrae ſcabellum pedum Phariſaeorum. One of them was called Or hagnolum, the light of the world; and the title of Rabbi Iuda was Rabboni hakkodeſh, holy maſter.
Zaddias was calHagaon, illuſtris; and Aben Ezra was called Lapis auxilij, the ſtone. Laſtly, the proud titles which the Schoole men take to themſelves, as Doctor irrefragabilis, Doctor ſeraphicus, Doctor fundatiſſimus, Doctor illuminatus, Doctor ſolemnis, Doctor ſubtilis, Doctor angelicus, and Comeſtor, quod edit ſcripturam; and Iacobus de Voragine, quod devoraverat ſcripturam.
FIrſt, the Phariſee faileth in reckoning up his vertues,through the grace of God I am that I am, as Paul ſaid; but he gloried as though he had beene made of better ſtuffe then other men. Thirdly, hee ſaith, I am not an oppreſſor or an adulterer; but hee was one, for the greateſt ſort of robbery is to
That Chriſt thought it not robbery to bee equall with God. Phil. 2.6. hee ſaith, he is not an adulterer; he abſtaineth perhaps from the fact, but the Phariſees underſtood not; That to lust after a woman was a ſinne. Mat. 5. Paul himſelfe before his converſion knew not this. Rom. 7. and then hee addeth, I am not like this Publican. What ſeeſt thou O Phariſee in this Publican? Who art thou that judgeſt another mans ſervant? Seeſt thou not this poore Publican knocking on his breaſt, and caſting downe his eyes? Are there not twelve houres in the day? and doth not the Lord call ſome, at the eleventh houre, and ſome at the ſunne ſetting? And the Hebrewes ſay, Noli quemquam contemnere, nemo enim eſt cui non eſt ſua hora: Deſpiſe no man, for every man hath his time of calling.
I faſt twiſe in the weeke, and I give my tithes; what abſtinence is this to abſtaine from meat, and not from ſinne? the devils never eate, and yet their abſtinence pleaſeth not God. Secondly, he ſaith, I give tithes; he maketh a gift of that which he was bound to pay.Baſil hath a good ſaying, Inanis gloria est tinea virtutum, vaine-glory is as a moath which eateth and conſumeth the vertue; and Gregorie in his morals hath a good compariſon againſt againſt this pride; hee ſaith, as Eleazer fighting with the Elephant, killed the Elephant, and was killed by the Elephant himſelfe when the Elephant fell upon him; So when a man hath killed many vices, and becomes proud of that, they fall under pride, and ſo are killed by it. Is enim ſub hoſte quem proſternit moritur, qui de culpa quam ſuperat elevatur.
Whether may a man reckon upon his good deedes before God or not? ſeeing it was the fault of the Pha
A man ſhould be very ſparing in doing of this,
Eſay. 42. My glory I will not give to another. There is in the Sun light and brightneſſe, the Sunne communicateth the beames of his light to the creatures, but reſerveth the light for himſelfe; ſo the Lord reſerveth his glory for himſelfe, but he communicateth the beames thereof to Angels and to men. If a rich man ſhould beſtow upon a poore man a ſumme of money to build ſome Church with it, this poore man after the worke is ended, putDum coronat Deus opera mea,
non coronat niſi dona ſua. And the children of God have uſed this rather at their death and in the point of their diſſolution, then in their life time; Hezekiah ſaid when he was to die; Remember me O Lord I beſeech, how I have walked before thee in truth, and in a perfect heart; and have done that which was good in thy ſight. Eſay. 38.3. And Paul ſaid when he was to be offered up, and the time of his departure was at hand; I have fought a good fight, I have finiſhed my courſe, I have kept the faith, and henceforth is laid up for me a crowne of righteouſneſſe. 2. Tim. 4.7. So Hilarion ſaid when he was at the point of death. O my ſoule goe thy way, why art thou affraid? for thou hast ſerved Chriſt thy Lord ſeventy yeres, why then ſhouldſt thou bee affraid to goe to him? and it is more ſafe for a man to
Hezekiah in a boaſting manBabel, he was ſpoiled and robbed of them. 2. King. 20.17. So many in their life time bragging of thoſe things which they have done, are oftentimes ſpoiled by Satan of the com
Paul ſaith, Ye compelled me to bragge. 1. Cor. 12. and when the children of God ſpeake any thing which tendeth to their owne praiſe, either they ſpeake it in the perſon of another, or they extenuate it very much; wee have an example of this in Paul. 1.Cor. 12.2. I knew a man in Chriſt foureteene yeares agoe, caught up to the third heaven, of ſuch a man I will glory, but of my ſelfe I will not glory. Firſt, marke when he commeth to ſpeake of himSalomon ſaith. Prov. 29.11. A foole uttereth all his minde, but a wiſe man will keepe it till afterward. Iohn will not ſay that hee himſelfe leaned in the boſome of Chriſt, but for modeſty he ſaith, There was leaning on Ieſus boſome one of his Diſciples whom he loved. Ioh. 13.23. So they extenuate that which ſeemeth to make for their owne praiſe. When Abraham had inviI will fetch a morſell of bread. Gen. 18.5. So when Luke ſpeaketh of the feaſt which Mathew, called alſo Levi, made in his houſe to Chriſt, hee ſaith, that Levi made a great feaſt to Chriſt. Luc. 5.27.28. but when himſelfe ſpeaketh of it. Mat. 9.10. he ſaith onely, that he came home and eate bread in Levies houſe; to teach us, that another mans mouth ſhould praiſe us, and not our owne. Prov. 27.2.
But Moſes writeth of himſelfe, that he was very meeke above all the men which were upon the face of the earth. Num. 12.3.
This verſe ſeemeth to have beene added by Ioſhua,
Eſaras, rather than ſet downe by Moſes himſelfe; for there are many things inſert by the men of God in Moſes writings, which were not inſert by Moſes himſelfe. As Lachis which is called Dan. Gen. 14.14. although it got not this name untill Ioſhua divided the land amongſt the tribes. Ioſh. 19.27. So Num. 21.14, 15.27. theſe three verſes which fell out in the dayes of Ioſhua are ſet downe in Moſes hiſtory, albeit not by Moſes him
So when Salomon gave to Hiram ſo many cities, Hiram called them in the Phaenician tongue the land of Chabbul. 1. King. 9.13. this was the firſt impoſition of the name, and yet it is ſo called in the dayes of Ioſhua. Cap. 19.27. this Eſdras did, or ſome other holy man; long after Ioſhua was dead. So this verſe might bee inMoſes death: So the whole laſt chapter of Deuteronomie was added after Moſes death.
The concluſion of this is:What haſt thou that thou haſt not received? and if thou haſt received, why boaſteſt thou as if thou hadeſt not received them. 1 Cor. 4.7.
Then Benhadad ſent unto him and ſaid, the gods doe ſoe to mee and more alſo; if the dust of Samaria ſhall bee handfuls for all the people that ſhall fol 1.King.20.10.low mee.
HYperbolies are ſuch kinde of ſpeeches, when the ſpeech exceedeth the thing it ſelfe; Fabius ſaith, conceditur enim amplius dicere qua ̄ in re eſt, quia dici quantum eſt, non poteſt, meliuſque ultra, quam citra ſtat ratio.
Gen. 13.16. I will make thy ſeed as the dust of the earth; this is not an hyperbolick ſpeech, but a compariſon of two things; of that which more eaſily can bee numbred, with that which more hardly can be numbred: God ſaith not, that he will make his ſeed as many as the dust of the earth, or the ſtarres of heaven; but hee ſaith, That men ſhall be no more able to number them, than they were able to number the duſt of the earth or the ſtarres of the heaven; for he ſaith, If a man can number the duſt of the earth, then ſhall thy ſeed bee numbred. So Ier. 15.8. Their widowes are increaſed to mee above the ſand of the ſea. In their ſenſe and feeling they
Another example, I deſtroyed the Amorites before them, whoſe height was like the heigh of the Cedars; and hee was ſtrong as the oakes. Amos. 2.9. the compariſon here is not made of things equall, but of things that have ſome ſimilitude, The Amorites were tall as the Cedars, and ſtrong like the oakes; yet there is no equalitie here. So Iudg. 20.17. There were ſeaven hundred choſen men of Benjamin left-handed, every one could ſting ſtones at an haire breadth and not miſſe. Here is a compariſon betwixt two ſmall things; with that which the men of Benjamin did aime at, and a haire.
So Ioh. 21.25. ſaith, There are alſo many other things which Ieſus did, the which if they ſhould bee written every one, I ſuppoſe that even the world it ſelfe could not containe the bookes that ſhould be written. The Evangeliſt here compareth the leſſe with the more, the writing of Chriſts workes, with his many workes; ſo ſaith Chriſt himſelfe, If theſe ſhould hold their peace, the ſtones would immediately cry out. Luc. 19.40. This is not an hyperboSpaine to overcome the Turke; as for an Elephant to goe through the eye of a needle: ſo it is as impoſſible to write all Chriſts miracles, as it is for the world to containe them, if they were written; and Iohn addeth, I ſuppoſe, to qualifie and modifie this ſpeech, that it might not ſeeme to be an hyperbolick ſpeech.
There are ſpeeches in defect which ſeeme to be hyPſal. 22.6. I am a worme and not a man, this is ſpoken of Chriſt, which being taken as the word ſoundeth, is falſe; but
Deut 1.28. The cities are great, and walled up to the heaven,
Canaan; but the ſelfe-ſame ſpeech uttered by God himſelfe, Deut. 9.1: is not an hyperbole, but a compariſon beNum. 13.33. Wee were in our owne ſight as Graſhoppers, and ſo were we in their ſight; and ſo Gen. 11.3. Let us build a tower, whoſe top may reach to heaven ▪
and 1. King 20.10. The duſt of Samaria ſhall not ſuffice for handfuls to the people which follow me. All theſe were hyperbolick ſpeeches, becauſe they were uttered by wicked men; but when David ſaith, Pſal. 107.26. that the waves of the ſea mount up to heaven, it is not an hyperbolick ſpeech, but a compari
apologues, it bringapologue, but ſaith onely that Iotham ſaid; The trees of the field went out to chooſe a King. Iudg. 9.7. So the Scriptures ſhew 2. King. 14. how Ehoaſh the King of Iſrael ſent to Amaziah King of Iudah ſaying; The thiſtle that was in Lebanon, ſent to the cedar that was in Lebanon, &c. the Scriptures bring not in the apologue as Aeſope doeth, becauſe they have ſome ſhew of untruth, but they tell onely what the men ſaid who uttered them.
Manaſſeth ſaid, that his
ſinnes were more then the ſand of the ſea; this was not an hyperbolick ſpeech. So then Paul ſaid, Of all ſinners I am the chiefe, 1. Tim, 1.15. this is an exaggeration of their ſinnes in their owne ſenſe and feeling, they counted themſelves the greateſt ſinners.
The concluſion of this is:
If any man that is called a brother, be a railer, with ſuch one eat not. 1.Cor.5.11.
Pſalm. Who ſo privily ſlandereth his neighbour, him will I cut off.101.5.
WE ſpeake evill of our neighbour either in his preſence or behinde his backe. In his preſence,contumelia,
detractio; and this contumelie in the pre
Gen. 37.19. Behold this dreamer commeth.
Micols mocke to David, 2. Sam. 6.20. and ſuch the mocke of Tobiah the Ammonite to the Iewes, Nehem. 4.3.
Rabſache againſt the Iewes, 2. King. 9.14. and the railing of Shimei againſt David, 2. Sam. 16.7. and the railing of the heathen againſt the Chriſtians, calling them murBacchus, and Ceres, becauſe they uſed bread and wine in the Sacrament;Turtullian ſaith of them, Oedipodios inceſtus & Thyeſlinas canas nobis obijciebant.
When a man raileth in his neighbours face, it is either Contumelia,
contumelia and convitium.
Convitium: Contumelia, is properly when they object a ſinne to him, as adultery, theft: Convitium is, when they object to him any infirmity of his body, as blindeneſſe, deafneſſe, and ſuch. When Shimei called David a bloody man, and a man of Belial, this was a contumelie, 2. Sam. 16.7. and when the children ſaid to Eliſha, Come up thou bald pate goe up thou bald head, this was convitium.
King. 2.23.
Remedies againſt this railing are; firſt, to rejoyce, Matt. 5.11. When men revile you and perſecute you, and ſhall ſay all manner of evill againſt you for my ſake, rejoice and be exceeding glad.
Secondly, To bleſſe, Matt. 5. Bleſſe them that curſe you.
Thirdly, to hold our peace, and not to anſwer againe, but to ſpread our injuries before the Lord, as Hezekiah did when Rabſache railed againſt him. 2. King. 19.14. and David, when his enemies ſpake miſchievous things of him, hee ſaith, I, as a deafe man heard not, and I was as a dumbe man that opened not his mouth; Pſal. 38.15.
Laſtly, to anſwer modeſtly, as Hanna did to Eli; I am not drunke but a woman of a ſorrowfull ſpirit: So that of Paul to Feſtus, I am not mad, moſt noble Feſtus, but ſpeak
26.25. A ſoft anſwer pacifieth wrath: Prov. 15.1. And a ſoft tongue breaketh the
bone, Prov. 15.15. Wee ſee how Gedion pacified the wrath of the Ephramites, with a calme and ſoft anſwer, Iudg. 8.2. They were angry when hee went up againſt the Madianites, but this ſoft anſwer pacified their wrath: Better is the gleanings of Ephraim than the vintage of Abiezer, your gleanings in killing of the two kings Oreb and Zeb are more worth then our vintage in kilMadianites.
Prov. 26.4.5. Anſwer not a foole according to his folly,
leſt thou be alſo like unto him. Anſwer a foole according to his folly leſt hee be wiſe in his owne conceit: here Salomon ſheweth us, when wee ſhould anſwer to theſe railing ſpeeches, and when not; when it tendeth not to the good of the railer, nor to the profit of the innocent who is reproached, then it is good to hold his peace. So Hezekiah held his peace, when Rabſache railed, 2. King. 19. So Ieſus Chriſt held his peace when Pilate accuſed him, Ioh. 19 9. But when the anſwer is profitable to the railer or foole, then we are to anſwer him; therefore he ſaith, Anſwer a foole according to his folly, leſt he be wiſe in his owne conceit: if the truth be impared by our ſilence, or the enemie be imboldened to inſult the more, then wee are bound to anſwer. Chriſt when he was beaten ſaid, Why ſmiteſt thou mee? Ioh. 18.23. and ſo did Paul, Act. 23.3. Et haec eſt pars tutelae.
Let ſuch railers as theſe remember, that With ſuch meaſure as they meete, it ſhall be meaſured to them againe, Matt. 7.2. if they ſpeake evill of others, others will ſpeake evill of them againeTolle feſtucam è medio dentium tuorum, thou ſhalt heare it ſaid to the againe, Tolle trabem ex oculis tuis. And if thou ſay to thy neighargentum tuum factum eſt ſcoria; thou ſhalt heare againe that which thou wouldſt not heare, Vinum tuum mixtum eſt aquis, Eſay. 1.22. and hee who ſtriketh with the ſword ſhall die by the ſword, ſo hee that ſtriketh
We ſpeake evill of our neighbour behinde his backe, either ſecretly or openly: hee that ſpeakes ſecretly is called incendiarius or ardelio, and he puffeth at his enemies, Pſal. 10.5. as if hee ſhould blow a coale of fire amongſt them, even as Abſolon ſet Ioabs barlie field on fire. 2. Sam. 14.30.Prov. 17.9. Qui iterat verbum disjungit principem; that is, he who carrieth tales to and fro, ſeparateth the prince from them that love him;Rokelim, Levit. 19.16. Thou ſhalt not goe about with tales to vent them, as the pedler goeth about with his wares to ſell; David ſaith, Adders poyſon is under their lips, Pſal 140.5. The venome of the ſpitting is under their tongues; as the ſerpent ſpitteth the venome a farre off, ſo do they their malice behinde ones backe.
Theſe back biters and traducers of other mens good name in the chaldie tongue are ſaid, Loqui lingua tertia,
Ecclus, 28.16. Lingua tertia commovit multos: the back-biter is ſaid, loqui lingua tertia; becauſe like a ſerpent he ſtingeth three at once; as the ſerpent carrieth three ſtings, in her tongue, ſo hee killeth three at once, firſt, himſelfe; ſecondly, him to whom hee makes the evill report; and thirdly, him of whom hee makes the evill report. As Doeg killed himſelfe, the Prieſts, and Saul,
dophi, Pſal. 50.20. which the Rabbins interpret do, duo, & pi, os, becauſe he ſpeaketh with a double tongue, Prov. 28.6. he is called perverſus duarum viarum, ſuch as thoſe ſet their mouth againſt the heavens; And their tongue walketh through the earth. Pſal. 73.9. that is, they ſpare no man, but ſpeake evill of him.
Cor. 1.11. For it had beene declared of you my brethren, of them who are of the houſe of Cloe, that there are contentions amongſt you. So Gen. 37.2. And Ioſeph brought unto his father the evill report of his brethren. But here wee muſt make a difference betwixt thoſe two phraſes Iabhe dibbath, and motzi dibbath:
Detulit rumorem, & protulit rumorem: Detulit rumorem, hee onely relateth that which hee knoweth or heareth, but Protulit rumorem, who bringeth it out of his owne corProv. 10.18. He that bringeth forth a ſlander is a foole.
How ſhall men behave themſelves, when thoſe re
If a bad man report evill of a good man,
The remedies againſt thoſe detractions are; firſt,
The ſecond remedie againſt theſe backbitings, and railing, is to looke up to the Lord, as David did when Shimei railed againſt him, 2. Sam. 16.10. the Lord hath ſaid unto him, curſe David. When the Iſraelites were ſtung with the fiery ſerpents in the wilderneſſe, they looked up to the brazen ſerpent, and then they were healed: When the children of God finde themſelves ſtung with the fiery tongues of the wicked, then let them looke up to Ieſus Chriſt, who was exalted upon the croſſe, and that ſhall cure them.
Rom. 6.13. therefore our tongues are not our owne; neither muſt we uſe them to the hurt of our neighbour.
Prov. Hee that mocketh the poore reproveth his maker.17.5.
Eſau called Iacob, jagnakobh, as though hee had beene the ſupGen 27.36. So when the law was tranſlated into greeke by the Seventy, the Iewes changhakkore lemiphrangh, legentes a ſiniſtra; & hakkore hagiphthit, legentes Aegyptiace: ſo the Arrians changed the name of Athanaſius, and called him Sathanaſius. So the Greeke Church mocked
Azymitas; and the Latines mocked the Greeke Church, and called them, farme
So the heathen mocked the Iewes calling them Verpi, Recutiti, apellae, and Sabbatarij.
It is lawfull to play upon the names of profane and wicked men.Abigail played upon the name of Nabal, For as his name is, ſo he is; Nabal is his name, and folly is with him. 1. Sam. 25.25.
Another example, the mount of Olives is called, mons hammiſhah, the hill of olives,a
unxit
a
corrupit.
a
Somniare.
Aethiops.
Pater Saulis.
ſtercus.
mons corruptionis, the hill of corruption, in deteſtation of the Idolatrie which was ſet up there, 2. King. 23.13.
A third example, Ier. 29.24. the holy Ghoſt giveth a ſharpe quip to Shemaia the Nehelamite alluding to his fathers name, and to his falſe deluding with his dreames. And wee ſee an excellent quip, Pſal. 7.1. When David called Saul, the ſonne of Cuſh the Benjamite, for Kiſh the Benjamite, becauſe Saul was like the moore that could not change his colour. So the Iewes in the time of Hadrian the Emperor called an impoſter, before he had deceived them, bar Hhokebhah, ſilius ſtellae; but after that hee had deceived them, they called him bar hhoſebhah, filius mendacij. So they played upon the name Iezabel, Zebhel, ſtercus est. So the Church played upon the name Epiphanes, and called him Epimanes, or mad man. So Sardanapalus, becauſe hee was effeminate they played upon his name,Sardan
Tiberius Claudius Nero, they called him Biberius Caldius Mero, becauſe he delighed to drinke ſtrong wine and hote waters.
Mocks, are divided according to the object; firſt, to mock man is a great ſin; ſecondly, to mocke their pa
Elias, and ſaid, Come up thou bald pate; but to give names from the quality of the perſon are not nicknames or mockes; ſo he was called gneſabh, Gen. 22.22. becauſe hee came forth perfect like a man with haire upon him, and ſhegnir, hirſutus, and Edom, becauſe he loved red pottage.
Pharaoh Neco, Ier. 26. as ye would ſay, Pharaoh with the goutiſh feete; hee was ſo called to put a diſtinction betwixt him and others, who were called Pharaoh: and to diſtinguiſh him from Abrahams Pharaoh, called Teutis; from Ioſephs Pharaoh, called Rean; and Moſes Pharaoh, called Talma, and from Pharaoh Hophra, Ier. 44.
Iudas is called Thaddeus, as yee would ſay, the man with the dugges: So Lebbeus, Corculum, or little heart. So Simon is called Niger, for diſtinction ſake, Act, 13.1. So Iames the leſſe, Marc. 15.40. So Darius is called Anaſtaſius the Emperour is called a duplici pupillo oculi: So Edward longſhanks.
For he that mocketh the poore, reproveth his maker. Prov. 17.5.
Can any good thing come out of Nazaret. Ioh. 1.46. So Iulian in contempt called Chriſt a Galilaean. Ezek. 36.15. Thou ſhalt not beare the reproach of the people any more; they objected to the Iewes ſterilitie and famine, beAbraham, Iacob, Elimelech, and in the time of Ioram; when the woman fled to the Philiſtims for famine. 2. King. 8.
Fiftly, to mock a man for his religion. Pſal. 137.Let us heare your Hebrew ſongs. So 1 Chron. 30. they mocked thoſe who kept the Paſſeover. So when Chriſt was praying upon the croſſe; they mocked him and ſaid, he calleth upon Elias. Mat. 27. Such was Iſmaels mocking of Iſaac. Gen. 21.9.Metzahhek expoſing him to be mockperſecution. Galat. 4.29. ſuch were the mockers of David. Pſal. 69.12. They that ſate in the gate ſpake against me; and I was the ſong of the drunkards. So when they mockThey were drunke with new wine. Act. 2.
It is lawfull to jeſt at idolaters and their idolatrie,Elias jeſted at the Prieſts of Baal; the heathen called their god Baal ragnas, or Baal
Baal-Peor, or Baal-Ekronits called Baal-zebub, the God of flies, (there were no flies ſeene in the temple of Ieruſalem) but God in diriſion calleth him Baal-zebub,
Some of the heathen have mocked their Idols,Dionyſius comming home one one night very cold; and having nothing wherewith to warme him, he pulled down Hercules Image, and threw it into the fire and ſaid, This ſhall be thy thirteenth labour O Hercules. A Proteſtant comming into a Popiſh Church, the Papiſts did ſhew to him the image of Chriſt, and Franciſcus upon the one hand, and Dominicus upon the other: hee ſaid, that hee knew well that that was the Image of Chriſt, but he knew never that thoſe were the two theeves which were crucified with him, the one at his right hand, and the other at his left: So Eraſmus may jeſt at the long eares of the Popiſh ſaints, although Bellarmine ſnuffe at it.
It is lawfull to reply ſometimes by way of jeſt to a profane and bitter foole; Anſwere a foole according to his fooliſhneſſe. Prov. 26.5. When Iulian the Apoſtate asked, what was the Carpenters ſonne doing, (meaning Chriſt whom hee called a Carpenters ſonne) the Chrihe is making a coffin for thee; and ſo it fell out ſoone afterward, that he was killed in the warres. Baſil ſaith to a profane fellow cooke to Valens the Emperor,6. cap. 6.
Tuum est de pulpamentis cogitare, ſed non divina dogmata decoquere.
Secondly, to mocke the parents is a great ſin. Prov. 30:17. The eye that mocketh at his father, and deſpiſeth to obey his mother, the Ravens of the valley ſhall pick it out, and the young Eagles ſhall eate it. So Ham mocked his father Noah. Gen. 9.22.
Thirdly, to mocke the Lord is is the greateſt ſinne of all; then they ſet their mouth againſt the heavens. Pſal. 73.9. Thou art a Samaritan and haſt a divell. So to mocke him in his judgements. Eſay. 28.22. Now therefore be ye not mockers, leſt your bonds bee made ſtrong. So Luc. 16.14. and the Phariſees alſo who were covetous heard all things, and they derided him. So to mocke him in his fatherly correction; He that mocketh the poore reproveth his maker. Prov. 17.5.
inſulſum.
Taphel, unſavory. Colloſ. 4.6. Let your ſpeeches be poudered with ſalt. Iob. 15.2. Should a wiſe man utter vaine knowledge, and fill his belly with the eaſt winde; the belly here is put for the ſtomack, and the ſtomack is put for the heart; for even as the ſtomack digeſteth meates, ſo doth the heart things tranſmitted to it from the ſenſe and phantaſie, and by the wind here, is underſtood that which is unHoſ. 8.7. Ier. 5.17.
wind, then his jeſts are unſavory. The ſpouſes lippes are like Lilies dropping downe ſweet ſmelling myrrhe. Cant. 5.13.
The ſecond ſort of unlawfull jeſts is in mirrhe, and it is called unchaſte mirth, Peraſhtiu cehogen,
explicavi illud ſicut decet; and the Greeks call this
The third ſort of jeſts are biting and virolent jeſts, as when they mocked Chriſt, they ſaid, hee calleth upon Elias when hee ſaid, Eli, Eli, my God my God. Mat. 27. So that virolent mocke of the boyes to Eliſha, 2 King. 2. Aſcend yee bald-pate, that is, as the whirle-winde tooke away your maſter Elias, ſo it may make you mount up, and take you away that yee be neIeruſalem, Revelat. 22.2. bring forth fruit monethly, and their leaves ſerve to heale the ſores of men: The tongues of the children of God ſhould be like the tree of life, to heale the ſores of men, and not to gall and wound them: Thou that woundeſt them with the bitter ſcoffes and mockes will never bee able to edifie them; can a foun
The higheſt degree of this mockery is, when they make a proverbe of the children of God; as Pſal. 69.11.I became a proverbe to them. So Ezek. 15.44. Behold every one that uſeth proverbs ſhall uſe this proverbe againſt thee ſaying, as is the mother ſo is the daughter. SomeNum. 21.27. Wherefore they that ſpeake in proverbe ſay, Come unto Heſhbou, let the citie of Sihon bee built and prepared.
Deut. 28.37. And thou ſhalt become an aſtoniſhment, a proverbe and a by-word among all the nations whither the Lord thy God ſhall lead thee.
Lagnag, ſubſannare, the mocke which is made both with the mouth, and with the noſe; which the Apoſtle calleth Gal. 6.7. So the nodPſal. 22.7. They ſhake the head. Marke a difference betwixt theſe phraſes,movere caput, & movere tibi caput: movere caput eſt deridentis; movere tibi caput cum habet dativum rei vel perſonae expreſſum, ſignificat condolere:
Nahum. 3.7. Quis movebit tibi, ſcil. caput. Who will bemoane thee, becauſe when we have pitie upon one, we move the head. Sometimes to move the head is a ſigne of aſtoniſhment: Ier. 18 16. Every one that paſſeth thereby ſhall bee aſtoniſhed, and wagge his head. So to ſhut out the tongue: Eſay. 57.4. Against whom doe doe ye ſport your ſelves? againſt whom make yee a wide mouth, and draw out the tongue? So to ſhut out the lippe: Pſal. 22.7. They ſhoote out the lippe. So Prov. 16.30. Moving his lippes, he bringeth evill things to paſſe. So the putting out of the finger; Eſay. 58.9. If thou take away from the midſt of thee, the yoake and putting forth of the finger and ſpeaking vanity; They ſhoote out their middle finger, the reſt of their fingers being folded; and therefore it is called digitus infamis.
So to make a man Letopheth, that is, to houre him out with drummes and tabrets; the Greekes called cum manuum plauſu riſus excitatur, when they laugh clapping their hands. Lament. 2.15. All that paſſe by clap their hands.
Pſal. 1.1. Bleſſed is the man that walketh not in the councell of the ungodly, nor ſtand in the way of ſinners; nor ſitteth in the ſeat of the ſcornefull.
For neither at any time uſed we flattering words, as yee know. 1.Theſ.2.5.
THe ſinne of flattery is a bearing of falſe witneſſe againſt our neighbour, ſmoothing him up,Tim. 3.8. The Apoſtle calleth theſe bili
when they ſpeake one thing and thinke anocor & lingua ſunt duae lances unius ſtaterae, the tongue is as it were another heart; and therefore hee that ſpeaketh that which hee thinketh not, hee ſpeaketh with a heart, and a heart; of all ſorts of monſters; theſe are the greateſt. There have beene men found who have had two heads, but never one found having two hearts. He that rebuketh a man, afterwards ſhall finde more favour, than hee that flattereth with the tongue. Prov. 28.23. Targum paraphrapraedividento linguam ſuam. Salomon compareth the faire ſpeeches of a flatterer to a potſhard of clay laid ovProv. 26.23. Clay and ſilver are not ſutable; ſo neither are faire words and evill deedes.
Pſal. 35.16. Sanniones placentae, hypocriticall mockers in the feaſts; for as R. Salomon witneſſeth, they who delighted in flatGnug which ſignifieth a Paſtie, it ſignifieth likewiſe a flatterer and a backbiter:Daniel uſeth this phraſe, comedere accuſationes. Dan. 3.8. becauſe when their maſters threw a paſtie to them,Akal kartza comedens accuſationes. Mat. 4. and the Greekes calThoſe flatter the poore for bread. Iob. 22.
The groſſe flatterer, ſuch were the flatterers of Herod, who cryed, Act. 12. The voyce of God and not of man; ſuch were theſe, Eſay. 32. who called darkeneſſe light, and light darkeneſſe; ſuch were the flatterers of Dionyſius, when hee did ſpit, they licked up his ſpittle and ſaid, it was ſweeter than Nectar and Ambroſia.
There are other ſort of flatterers who are more cunDavid compareth the words of ſuch flatterers to butter and oyle, Pſal. 55.21. When the Iewes invited any to a feaſt, they did two things to them; firſt, they powred oyntment upon their heads, and then kiſſed them; yee ſee that Mary Magdalen powred oyntment upon Chriſt and kiſſed his feet. Luc. 7.38.
Thoſe cunning flatterers are of two ſorts; firſt, Rom. 16.18.
Rabſache to the Iewes, if they would yeeld to Senacherib, they ſhould have ſuch and ſuch commo
Pythonie uſed to Paul and Barnaboas, Thoſe are the ſervants of the living God. Act. 16.17.
This flatterie is hardly diſcerned from friendſhip;
A flatterer differeth from a true friend; firſt,Iude. verſ. 16.2. Pet. 2.3. but a true friend ſeeketh not theirs but them; the flatterer through cove
A true friend neither followeth men in all, nor prayIoſeph learned to ſweare by the life of Pharaoh; but the flatterer becauſe he cannot follow the vertues of thoſe whom he flattereth, he ſtudieth to follow them in their vices; theſe are fitly compared to bad painters when they goe about to paint a beautifull face in which there is ſome blemiſh, they can cunningly expreſſe the blemiſh, but they can
There is a double faculty in the minde of man; the brutiſh faculty, and the reaſonable; a friend helpeth al
A true friend will not ſpare to reprove him whom he loveth, but a flatterer dares not reprove a mans vices. Sometimes he findeth fault with ſome trifle in him, that he may flatter him the more in his predominant ſinne; as that hee hath not regard to his health, and that his haire is not well combed or ſuch; but hee never repro
Eſau's hands and his voice, but the baſe flatterer hath onely his hands but not his voice.
Eccleſ. 4.2. Wherefore I praiſe the dead which
are already dead, more then the living which are yet alive. So David praiſed Saul and Ionathan after they were dead. So the widdowes ſhew the coats and garments which Doreas made while ſhee was with them, Act. 9.39. Secondly, rather to praiſe them behinde their backes, then in their faces, ſo the Iewes commended the Centurion to Chriſt behinde his backe, Luc. 7.4.
Of all ſorts of flatterers the preacher is moſt dangeMalac. 2.9. ſuſcepiſtis perſonas in lege,
Suſcipere perſonas in lege quid. Of all flatterers a flatLevi; this ſinne Ezekiel called dawbing with untempered morter, Ezek. 13.15. and Gregory expreſſeth the compariſon this wayes, when a dawber or plaſterer cometh to an old ruinous houſe, he maketh the indwellers beleeve that it is ſound worke, and that they may dwell ſafely in it: ſo thoſe dawEſay 1. the city is become a harlot, as the harlot for delight abuEzek. 13.18. Woe be to the women that ſow pillowes to all arme-holes, and make kerchiefes upon the head of every stature to hunt ſoules: Will ye hunt the ſoules of my people, and will ye ſave the ſoules alive that come unto you? the women who gave themſelves out for Propheteſſes did uſe to hang Phylacteries & Nam Orgyorum merces crat fragmen panis hordeacei: they would ſell the people for the baſeſt things, which the very prieſts of Bacchus were content with.
Prov. 27.21. As the fyning pot for ſilver, and the furnace for gold; ſo is a man to his praiſe: that is, as the fyning pot taketh away the droſſe from the ſilver, and the furnace purifieth the gold; ſo a wiſe man taketh away the droſſe of flattery from his ſpeeches, and purgeth them from all corruption: then they are like a Veſſell for the fyner, Prov. 25.4.
Levit. Thou ſhalt rebuke thy brother, and not ſuffer ſinne to lie upon him.19.17.
In rebukes conſider theſe things: firſt, who muſt re
Firſt, who muſt rebuke;Increpando increpabis eum, Levit. 19.17. Admoniſh one another, 1. Theſſ. 3.15. If our enemies beaſt goe aſtray, wee are bound to bring it home againe, Exod. 22. much more our neighbour.
This duty eſpecially concerneth preachers,the ſonne of thunder, Mark. 3. And looke through all the old TeſtaDeuteronomie [Sepher tocahhoth] the booke of objurgatiDeut. 28.14. they call it [Paraſhath tocahhoth] Sectio objurgationum.
The neceſſity of this duty is ſuch, that he will require the blood of the people at the hands of their Paſtor if he reprove not: The Lord is vindex ſanguinis, and hee will require the blood of their ſoules eſpecially from them. The ſheepheard was bound to make good that which was ſtolne, as Iacob did to Laban, Gen. 31.39. So is the Preacher if it periſh through his default; it is a ne
The Preacher when hee reproveth a ſinne in others, hee muſt take heed hee be free from that ſinne himſelfe, Math. 7.5. Take out the beame out of thine owne eye, before thou take out the mote out of thy neighbours eye. Rom. 2.21. Thou therefore that teacheſt another,
teacheſt not thou thy ſelfe? A preacher when he reproveth ſinne in others, he cannot be without ſinne altogether, as was the angell who did flie in the midſt of the heaven, when hee reproBabylon, Revelat. 14.17. neither can bee ſtand in the Sunne as the angell did when he denounced judge
Secondly, what ſinnes eſpecially are to be reproved?
There are ſundry ſorts of ſinne, Vitium ſaeculi, vitium gentis, vitium perſonae.
vitium ſaeculi, the preacher may dePolygamie was a ſinne which was generally practiſed through the world, and yet the Prophets ſpake little thing againſt it.
Secondly, Vitium gentis, when a nation is generalEgypt is called Rahab, pride, Pſalm. 87.4. So an Arabian is called a theefe, Ierem. 2. a Canaanite a conſener, Ezek. 17.4 Zach. 14.21. ſorcery and witchcraft was the ſinne of the Chaldeans, Eſay. 2. Thou art full of the manners of the caſt; that is, of the ſorceries of the Chaldeans.
Righteouſneſſe exalteth a people, but ſinne is the reproach of a nation, Prov. 14.34. See how famous nations are made by the Goſpell, Capernaum was lift up to the heaMatt. 11.23. Eſay. 19.18. In that day ſhall five cities ſpeake the language of Canaan, and one of them ſhall be called the city of the Sunne: What is that to ſpeake the language of Canaan? that is, ſincerely they ſhall worſhip the Lord, and one of them ſhall be the city of the SAlexandria, it was famous becauſe the Sunne of righteouſneſſe did ſhine upon it; ſo people when they want the Goſin the ſhadow of death, Eſay 9.1.
Secondly, he may reprove the nationall faults comHath any nation changed their gods, yet ye have changed me. Ier. 2.11. Ezek. 57.
But what if a Preacher cannot point particularly at the ſinne of the land, and bring it out in the owne co
Then he may ſay after this manner, of old the foure Monarchies were repreſented by foure beaſts; the firſt by a lion, the ſecond by a beare, and the third by a goat buck, and the laſt by a terrible and fearefull beaſt that had no name: ſo I cannot in particular deſcribe the ſin of this nation for the ſinnes of it make up ſuch a monſter, that it hath no name.
Thirdly, there is Vitium perſonae, the perſonall ſinnes of men, and here regard is had to the perſons who are to be reproved, Iude. verſ. 22. calleth this putting of difference, there is ſome ſtiffer graine, and ſome weaker graine, and therefore the husband man for the one, hath the wheele, and forthe other hee hath the ſtaffe, to beat out the fitches: Eſay. 28.27. ſo the preachers ſhould have ſundry ſorts of reproofes for ſundry ſorts of ſinners.
Sinners are either infirme or weake ſinners,
The firſt ſort of ſinners who are to be reproved are weake and infirme ſinners the Apoſtle willeth us when wee deale with ſuch, To reſtore them with mildneſſe. Galat. 6.
Prov. 14.9. Fooles make a mocke of ſins, [Evilim jalitz aſham;] ſtultorum quiſque deridet reatum: that is, with faire ſpeches they cover their ſinne, but here the Preacher ſhould follow the example of the Lord, Who is froward with the froward, Pſal. 18.22. So ſhould hee be craftie with the crafty, and diſcover theſe figge leaves, wherewith hee goeth about to hide his ſinne;Cor. 5.6. Paul by a figure transferred the faults of other men upon himſelfe and Apollo, and would not expreſſely nominate them, that they might the more eaſily take up their owne faults, for wee diſcerne other mens faults better then our owne, and then, per reflexam cognitionem, wee looke backe to our owne ſinnes.
Amos, 1. before the Lord would threaten Iſrael, For three tranſgreſsions and for foure; firſt hee threatned Damaſcus upon the north, verſ. 3. ſecondly, hee threatned Gaza upon the South, verſ. 6. thirdly, hee threatned Tyrus upon the north-weſt, verſ. 9. fourthly, he threatned
Edome upon the ſouth, verſ. 11. fiftly, he threatned Ammon upon the eaſt, verſ. 13. ſixtly, hee threatned Moab upon the ſouth-eaſt: ſeventhly, hee threatned Iuda. cap. 2.4. and came nearer to them; and laſt of all hee threatned Iſrael, ſo that by fetching a compaſſe about them, they might the more eaſily be brought to con
Secondly,Amos doth to Iſrael; For three tranſgreſſions, the Lord would have pardoned theſe nations whom he threatenfourth then hee will not ſpare them.
Firſt hee beginneth with Damaſcus, verſ. 3.Damaſcus fourth ſinne.fourth and great ſinne was this, that they threſhed Gilead with threſhing inſtruments of yron, here they breake the law of nations; when they had taken Gilead captive, to threſh them with inſtruverſ. 4, 5. anſwe
Secondly, he cometh to Gaza;
Gaza's fourth ſinne.Gaza was greaDamaſcus their fourth ſinne was this, they carried away the whole captivity to deliver them to Edome: they were not content to deſtroy the cities of Iuda and Iſrael, but as many of the Iſraelites as they tooke captive they ſold them to the Idumeans who were a fierce nation, their puniſhment is ſet downe verſ. 7.8.
Thirdly, he cometh to Tyrus,
Tyrus fourth ſinne.Gaza, their fourth ſinne was this, they delivered up the whole captivitie to Edom, and rememSalomon and Hiram made a covenant together which they brake, there was no covenant betwixt Gaza, and the Iſraelites, and therefore the ſin of Tyrus was greater then the ſinne of
Gaza: they alſo ſold the children of Iuda and the chilIeruſalem unto the Grecians, Ioel. 3.6. their puverſ. 10. anſwerable to their ſinne.
Edom; fourth ſinne.Edom; their ſinne was greater then the ſinne of Tyrus: his fourth ſinne was this, hee did purſue his brother with the ſword, and did caſt off all pittie, and his anger did laſt perpetually, and kept his wrath for ever: this ſinne of Edom was greater then Tyrus ſinne, there was but onely a covenant of friendTyrus and Iuda, but Edom was his naturall brother, (for he was Iacobs brother) and for him to caſt off the bowels of compaſſion, and to corrupt his affeverſ. 12. anſwerable to his ſinne.
Ammons fourth ſinne.Ammon, their ſinne was greater then the ſin of Edom, their fourth ſin was this, they ript up the women with child of Gilead, that they might enGilead, not for any wrong which Gilead had done to them, but only for to ſatisfie their covetous heart, if they would not have ſpared the men, yet they ſhould have ſpared the woEdom, therefore his judgement is ſet downe, verſ. 14.
Moabs fourth ſinne.Moab, his ſinne was greater than the ſinne of Ammon, his fourth ſinne was this, he burnt the bones of the king of Edoms ſonne into lime; hee tooke the kings ſonne whom he had taken captive, and ſhould have ſpaincruſtavit parietes, he ſparged the walls with his lime; what could hee have done more with a dogge; here his cruelty exceeded the cruelty of Ammon, his puniſhment is ſet downe cap. 2. verſ. 2. anſwe
Seaventhly, he commeth to Iuda;
Iuda's fourth ſinne.Moab, their fourth ſinne was this, they deſpiſed the law of the Lord, they had not kept his commandements, and their lies cauſed them to erre, after which their fathers have walked; they ſinned not onely againſt men, as Moab and Ammon did, but they ſinned againſt the mighty God, caſting off his covenant, and ſuffering themſelves to bee deceived by idols; and here by the way, wee may ſee what a great ſinne idolacap. 2. verſ. 5. I will ſend a fire upon Iuda, and it ſhall devoure the palaces of Ieruſalem, that is, Nebuchadnezzar ſhall burne the citie of Ieruſalem, and carry them captive to Babylon.
Laſtly, he commeth to Iſrael, that is,Iſrael.
Iſraelites that were in Chriſts time; for this is a prophecy of their cruelty, and their ſinne was greateſt of all; their fourth ſinne was this, They ſold the righteous one for ſilver, that is, Ieſus Chriſt for thirty peeces of ſilver. By this grada
After this the Prophet beginneth at the greater ſins
the righteous one, and crucified him; then they oppreſſed the people, ſelling them for old ſhooes, they pant over the heads of the poore, and caſt them downe into the duſt.
Here a Preacher muſt admoniſh his hearers to be
When the plaine and open rebuke may doe more evill than good to the Church; it is more fit to give the rebuke covertly than plainely; wee have an example of this; when the Apoſtle ſpeaketh of the comming of the Antichriſt. 2. Theſ. 4. hee ſaith, that the Antichriſt ſhall not bee revealed till hee that withholdeth be taken out of the way; he would not ſay expreſſely, untill the Roman EmIer. 25. When the Prophet had threatned all the Kings that they ſhould drinke the cup of Gods wrath; the King of Egypt, the King of Moab, and the Kings of Arabia, and the Medes; then hee comSheſhak, that hee ſhall drinke after them; he ſaith not expreſſely that the King of Babel ſhall drinke of this cup, for that open and plaine rebuke would have done more harme to the Iewes at that time than good, for now they were to bee led captive to Babylon to live there; therefore he would not ſay exSheſhak, where he alludeth to the drunBabylonian Kings kept, called Sheſhak; here wee muſt take heed that wee follow not the Iewiſh curioſitie,Ethbbaſh, or alphabetum inverſum finde out Sheſhak in Babel, taking the laſt let
Fiftly, the time of reproofe;Nabal was drunke Abigail ſpake nothing to him, Will yee catch the wilde aſſe but in her moneth. Ier. 2. When ſhe is bigge with foale, then it is a fit time to catch her; ſo wilde ſinners when they are loaden with afflictions, then it is time to catch them; although they have ſnuffed up the winde like the wilde aſſe before. Prov. 25.11. Words fitly ſpoken are like apples, of gold in pictures of ſilver. Firſt, words are like apples; an apple if ye pull it before it be ripe, then it is ſowre; and if it hang too long then it rotteth; ſo a word ſpoken out of ſeaſon, is either bitter or unſavory; and as gold put in a caſe of cut-worke of ſilver appeaverbum datum, [Gnal aphnau] ſuper rotis ſuis, upon the wheeles of it.
The laſt thing to bee conſidered here is the end of re
Oftentimes the ſucceſſe is not anſwerable to his
Prov. 29.9. If a wiſe man will contend with a foole, whether he rage or hee laugh, there is no reſt. that is, whatſoever way he dealeth with the fooliſh and wicked man, he is never a whit the better; if hee ſpeake mildely to him, then he laughes and ſcorneth; if hee reMat. 11.17. when hee piped to the Iewes they would not dance, and when hee mourned to them they would not lament; and the Iewes illuſtrate it by theſe examples, I was angry with Ahaz, and gave him into the hand of the King of Damaſcus, and he ſacrificed to their gods. 2. Chron. 28.23. I played againe with Amaziah, and gave the King of Edom into his hands; but what better was hee, for when he had taken the King of Edom and his gods, yet he fell to worſhip them. 2. Chron. 25.14. So neither when I piped to them or when I la
Levit. 19.17. In rebuking thou ſhalt rebuke; in the originall it ſignifieth to convict with arguments, as to reaſon with him. Iob. 13.3. To convince him. Iob. 32.12. To reprove him. Eſay. 11.4. oppoDavid ſaid neither good nor bad to Adonijah, ſo to flatProv. 28.23. Thou ſhalt not ſuffer ſin [Gnalau] upon him, or Thou ſhalt not beare ſinne for him. Levit. 22.9. Num. 18.32. or Gnalau, is for his ſake. Pſal. 49. For thy ſake are wee killed all the day. If thou rebuke not thy neighbour thou ſhalt beare his ſin, if thou rebuke him, Thou ſeekeſt to ſave his ſoule from death. Iam. 5.20.
Pſal. I ſaid I will take heed to my wayes that I ſinne not with my tongue.39.1.
FOr the obſerving of this commandement; Firſt, we muſt know both how to ſpeake of our ſelves, and of others; Secondly, when to hold our peace and not to diſcover other mens ſecrets.
Concerning the firſt, it is a good rule which the Schoole-men ſet downe concerning the judging of our neighbour, and it is this; Vt bona ejus certa, meliora; certa mala, minora; dubia bona, certa; dubia mala, nulla judicemus.
This rule may bee cleared after this manner in theſe foure; Firſt, there is God; Secondly, the child of God; Thirdly, the devill; and laſtly, the wicked: And looke how theſe foure behave themſelves concerning the of
Firſt, for God;Iob. 1.8. Haſt thou not conſidered my ſervant Iob, how that there is not the like of him in all the earth, a perfect and an upright man, one that feareth God, and eſcheweth evill; but when hee commeth to ſpeake of their ſinnes after they were pardoned;David was a man according to Gods owne heart, and turned not aſide from any thing that he commanded him all his dayes, ſave onely in the matter of Vrijah the Hittite. 1. King. 15.7. hee ſpeaketh neither here directly of his adultery nor of his murther.
Luc. 7. the elders of the Iewes that came to Chriſt; ſCenturion, He is worthy for whom thou ſhouldſt do this, for he loveth our nation and hath built us a Synagogue; but when the child of God looketh upon other mens ſinnes, hee either paſſeth them by or ſpeaketh but ſparingly of them.Sam. 1.23. David paſSaul, and prayſed his ver
Iudas, that which thou doeſt doe quickly; the Diſciples expounded this to the beſt ſenſe, thinking that he had bidden him buy ſomething for the feaſt.
Prov. 25.23. As the North wind driveth away the clouds, ſo doth an angry countenance a backbiting tongue.
Now let us ſee how the devill behaveth himſelfe in theſe things, when hee ſpeaketh of the good which is in the children of God he doth extenuate it;Doth Iob ſerve thee for nothing, haſt thou not made an hedge about him; and about his houſe, and about all that he hath on every ſide. Iob. 1.9. as if hee ſhould ſay, Iob is but a mercenary, and ſer
Ioſhua the high-prieſt. Zach. 3.1. he objected to the Lord, how Ioſhua ſtood before him in ſoiled and torne garments, as if hee ſhould ſay, is this a good high-prieſt to ſerve thee? but the Lord ſaid unto him, increpat te Iehova, hee is but titio, or a firebrand newly drawne out of the fire, and therefore no marvell that hee is not better dreſſed.
Thirdly,That day that thou eateſt of the forbidden tree, thou ſhalt certainely die: but the devill turneth this in a doubtfull ſpeech, non moriendo morieris, it may be ye die, and it may be ye die not.
Laſtly, he maketh things that are true to be falſe,Bethel, yet the devill falſified this comBethel.
Fourthly,I faſt twice in the weeke, and I give my tithes: but when he ſpeaketh of his owne ſinnes, he extenuateth them and maketh them nothing; I am not an extortioner, &c. Luc. 18. Iudas ſaid, is it I maſter? Ioh. 13.the whore wiped her mouth and ſaid, ſhe did it not. Prov. 30.
Againe ſee how they behave themſelves towards the children of God;
Laſtly, come to the child of God;Cor. 15. I am the leaſt of all the Apoſtles, and as one borne out of time. So Prov. 30.2. Surely I am more brutiſh than any man, and the knowledge of man is not in me; Paul ſaith of himſelfe, I was a blaſphemer, and perſecuted the Church; & ſo Gideon
My familie is [attenuate or] poore in Manaſſeh, and I am the leaſt of my fathers houſe. Iudg. 6.15.
The ſecond thing is to put a bridle to the tongue and not to diſcloſe the ſecrets of others; to moderate our ſpeeches, and to ſpeake little. Eccleſ. 5.1. Pſal. 141.3. Keepe the dore of my lippes. Qui divaricat labia ſua. Prov. 16.30. A metaphor from a whore, a man ſhould not have a whoriſh mouth,vir labiorum; Iob. 11.2. or his tongue walke not through the earth, as David ſaith. Pſal. 70.9.muſt be ſtopped,
Tit. 1.11. and put to ſilence. 1. Pet. 2.15.
Secondly, the tongue is to be bridled that it diſcloſe not other mens ſecrets which ſhould not bee revealed. Prov. 11.3. The Iewes uſed to write upon the back of the letters,nun, cheth, ſhin, which ſignified niddui hherem, and ſhammatha, which were the three ſorts of excommuniAlexander the great was reading a letter, Epheſtion lookt upon the letter, but Alexander tooke his ſignet and ſet upon his lips, teaching him that hee ſhould keepe it as ſecret as if it were a ſealed letter. If the fault bee cri
The tongue is an unruly evill. Iam. 3.For death and life are in the power of the tongue. Prov. 18.21.
Exod. Thou ſhall not covet thy neighbours houſe, &c.20.17.
Adam committed in eaoriginale originans,
orignale originatum, which is that corrupt habit which ſtanatura Corrupit perſonam; and in the ſecond, perſona corrumpit naturam, that is, Adams actuall tranſ
There are three ſorts of habits, naturall, infuſed,
acquired habits; naturall habits, as originall ſinne; Infuſed habits as faith hope and charity; acquired habits, by frequent actions either good or bad.
The firſt ſinne which commeth from this originall ſinne, is defiderium informatum vagum & non determinatum, a wandering and a light thought before it come to conſent; there is vitioſitas, vitioſus motus, and vitioſa
affectio. Vitioſitas is the corrupt habit which is originall ſinne, it is in the will but not properly from the will. Then there is vitioſus motus, the firſt motions which proceed from this corrupte habite and they are partly with the will and partly againſt the will; and thirdly, there is vitioſa affectio, the concupiſence and luſt which is with full conſent and that is altogether from the will.
The Church of Rome maketh three ſorts of deſires in ſoule,
Primo-primi motus, then Secundo-primi, and thirdly, Secundi motus.
They ſay that thoſe Primo-primi motus are neither mortall nor veniall becauſe they ariſe before the conFirſt
Eſay. 5.11. Woe be to them that are ſtrong to carry drinke. So when it is ſet upon a wrong object, it is not ſaid, thou ſhalt not covet a wife, but thou ſhall not covet thy neighbours wife. Thirdly, when we covet a thing to a wrong end,Iam. 4.3. Ye aske that yee may conſume it upon your luſts. In this Commandement the wrong object is properly condemned, but if we exceed in the mea
Now that we may take up, that theſe primo-primi, motus are ſinne, marke thee degrees which Iames ſetCap. 1.14. Firſt, there is abſtraction, the ſeineſcation, the third is conception, the forth is conſent or action, or the full conſent of the mind; and laſt is the perfection of it when, it bringeth forth death.
The firſt degree is abſtraction when the mind receiineſcation, when the mind receiveth a worſe thought for the committing of ſinne, as when the fiſhes delight themſelves to play with the baite. Iob compareth this to a little poyſon which a man keepeth under his tongue, cap. 20, 17. he keepeth it for a little while, and then ſpitteth it out againe; the third is conception, when there is a will to commit the evill, the full conſent is oftentimes put for the action, as Exod 12, 48,and when a ſtranger ſhall ſo journe with thee, and will keepe the paſſover, that is, hath a deſire to keepe the paſſover. So Gen. 37, 21, & Ruben heard it, and he delivered him out of their hands, that is, he would have delivered him, the fourth degree is the action it ſelfe; and the laſt is the perfection, and this is the habite of ſinne.
This abſtraction which is the firſt degree,ineſcation which is the ſecond degree, but the third degree when there is a will and a purpoſe to commit this ſinne, and the action it ſelfe and the habit, all theſe are without the liſtes of this Commandement.
Theſe degrees and proceedings in ſinne may be cleaDavid beholding Bethſhabe, he had but a confuſed love to her, this was abſtraction: ſeſuggeſtio prava or ine: ſcatio, what if I could get ſuch a woman. Thirdly, it commeth to
David before it came to the full conſent. The Church of Rome granteth that the full conſent is mortall ſinne. Secondly, that the delight is a veniall ſinne, becauſe it is but ſemiplena deliberatio, but they deny motum ſuggeſtionis to be a ſinne.
If concupiſcence it ſelfe were not a ſinne, it would neIames in the place cited diſtinguihe that calleth his brother foole is worthy of Gehenna, but it will not follow, that he that calleth his brother Raca, is not worthy of Gehenna ſimply, but onely that hee is not worthy of Gehenna in that ſame degree. So con
They ſay that concupiſcence is ſinne onely, becauſe it draweth men to ſinne.
ſinne is diverſly taken in the Scriptures. Firſt, for the tranſgreſſion of the Law it ſelfe. SecondGen. 4, 7. Sinne lyeth before the doore, that is, the guilt or puniſhment; ſometimes for the occaſion of ſinne, as Deut. 19.20. I burnt your ſinne in the fire, that is, the golden calfe which was the occaſion of your ſinne. So Rom. 7.7. The Law is ſinne, that is, it ſtirreth up men to ſinne through their corrupHoſ. 2.4. they eate the ſinnes of the people, that is, the ſacrifice for ſinne, but here concupiſcence is taken pro
Sometimes concupiſcence is put for our corrupt deſires concupiſcence bringeth forth death, that is,concupiſence is put for the effect of ſinne brought forth in the acte by our corrupt deſires, per metony miam effecti; as Ro. 7.7. Sin wrought in me all manner of concupiſcence, here it is put for the effect of ſinne brought fourth by our corrupt deſires, but howſoever it be taken, it is ſtill ſinne.
The Church of Rome holdeth that theſe firſt cogitaGen. 8, 21. I will not curſe the ground any more for mans ſake, becauſe the heart of man is prone to evill even from his Youthhead. Phygius the Papiſt reaſoneth out of this place, perverſly tranſlating it this wayes, that for which God ſpareth a man is not ſinne, but God ſpareth a man for the thoughts of his heart, therefore they are not ſinne in themſelves, for that which is ſinne in it ſelfe, provocketh the Lord more to anger ſtill.
But this reaſon ariſeth out of a falſe tranſlation,Ci, ſhould be tranſlated quamvis, although the cogitations of his heart be evill. So it is taken Gen. 47.15. why ſhould we dye in thy preſence, although the mony faileth. As though the Lord ſhould ſay, although the cogitations of his heart be evil, and I might be juſtly anRangh badly here, prena in malu ̄, where as it ſhould be tranſlated, altoMinnagnora badly,ab adoleſcentia, for the child is called Nagnar, as ſoone as he ſtirreth in his mothers belly. And laſtly they ſay,omne figmentum cogitationis eſt intentum tantum ad malum, and ſo they paſſe by all the degrees, how the Lord exaggefigmentum cogitationis cordis is more, than cogitationes cordis, jotzer lebh ſignifieth completas cogitationes cordis, & incompletas: the vulgar Latine taketh it onely for the actuall imagi8.
concupiſcence, and another of vertue, it is in mans choyſe, ſaith he, either to worke in the one, or in the other, and to chuſe the good if he pleaſe, being aſſiſted by God; as though there were ſome power in him to concurre with God; but this word rak taketh away all this.
They reaſon this wayes, where there is no condem
Theſe who are juſtified, there is nothing in them worthy of condemnation, by grace; but the ſinn it ſelfe is worthy of condemnation: and as in an unregenerate man, the fact may paſſe and the guilt remaine, Ioſh. 10. We are under the ſinne of Baal-peor unto this day, here the fact was paſt, and the guilt remained; So the guilt is tamateriale and formale in peccato; the formall part, which is the obligation to the puniſhment, is taken away, although the materiall part may remaine, Iere. 50.20. In thoſe dayes, and at that time, ſaith the Lord, the iniquity of Iſrael ſhall be ſought for, and there ſhall be none, and the ſinnes of Iuda, and they ſhall not be found: for I will pardon them whom I reſerve. And Rom. 8.1. There is therefore now no condemnation to them which are in Chriſt Ieſus, who walke not after the fleſh, but after the ſpirit. A land-marke removed out of the land, the materiall part remaineth ſtill, to wit, the ſtone, but not the formall part which is a relation to be ſuch a
formale reſpectivum deeſt hic, that is, men reſpect him not as he is a Magiſtrate no more, but yet he is a man ſtill; ſo this concupiſcence which remaineth in the children of God after Baptiſme, is ſinne in it ſelfe, but this relation, the guilt which is the obligation to the puniſhment is taken away, manet vitium, ſed tollitur judicium, ceſſat
ſed reſtat
Againe, there is an actuall guilt,
potentiall guilt in ſinne; the actuall guilt is taken away from the ſinnes of thoſe who are juſtified; but the potentiall guilt is ſtill in them; there were ſerpents in the Wilderneſſe which ſtung the Iſraelites, Num. 21. and there was a viper on Pauls hand which hurt him not, Act. 28.5. The ſinnes of the wicked are like the Serpents in the WilPauls hand, although it had a ſting in it, yet it was reſtrained by the power of God that it could not hurt him; ſo the guilt of the ſinnes in the children of God have no power to ſting them; but in heaven there ſhall be neither politicall nor actuall guilt to hurt them, as there is no ſting in the braſen Serpent at all.
Secondly,ſecundo primi motus are veniveniale ex cauſa, ſecundo ex forma; tertio, veniale ex eventu.
Veniale ex
No ſinne veniall in recauſa
forma
eventu.
Veniale ex cauſa, as when a man doth a thing of igno
Secondly, they make theſe motions which are with veniale ex forma, but every ſinne is the tranſgreſſion of the Law, whether they be great ſinnes or lPaul to cry out, O wretched man that I am, who ſhall deliver me from this body of death was this a veniall ſinne of it ſelfe.ab eventu, that is, through the merits of Chriſt, which purgeth all ſort of ſin, from Adams originall ſin, to the habite of ſin and to the idle and flying motion, to the ſinne with re
The compariſon is altogether faulty here, for God findeth fault with thoſe firſt motions which ariſe in the heart with a certaine delight; and although they ariſe in the heart before the conſent of the will, yet they are not altogether againſt the will, for otherwiſe the heart would not take delight in them. The Phyſitian is not angry with his ſicke patient becauſe he is thirſty, becauſe the ſicke man hath no delight in his thirſt, as the man doth in his very firſt thoughts.
But they ſay, actiones ſunt ſuppoſitorum, ſinne is comRom. 7. Not I, but the ſinne that dwelleth in me.
Paul repreſenteth a double perſon.Paul repreſenteth a double perſon, firſt, the unregeI allow not that which I doe; than of the regenerate, I ſerve the law of God in my minde, the aPaul bringeth forth both.
It is a queſtion which much exerciſeth our Divines, what it is which is condemned in this laſt Commande
Others hold that they are diſtinguiſhed thus: the habituall ſinnes are condemned in the former ComMark. 10.19. thou knoweſt the Commandements, doe not commit adultery, doe not kill, doe not ſweare, doe not beare falſe witneſſe, defraud not, honor thy father and mother. In this enumeration of the Commandements, they ſay, that, to ſteale, and to defraud here, are two diverſe Commandements, to ſteale, beto defraud to the tenth; and this defraud they make to be the act manifeſted, but not the habituall act onely, which is condemned in the former Commandement, but of this we have neede to enquire more.
How ſhall we know when concupiſcence is condem
aggreditur, ſed non ingreditur, as when the devill tempted Chriſt, here the tempſcire malum non eſt malum, Secondly, ingreditur ſed non progreditur, when the devill layeth the tentation before the regenerate, although hee often
Every ſort of ſtrife about ſinne is not within this Commandement,
Lucta Ethica, and Lucta Theologica; this Lucta Ethica ſuch as was in Medea, is not forbidden in this laſt Commandement: for the conflict was betwixt her mind and her affection, and not betwixt ſinne and grace in the ſame affection. She may be compared to that cake which the Prophet, Hoſ. 7.8. ſpeaketh of, which was raw on the one ſide, and bak't on the other ſide, but the child of God is like to the Cake ſomewhat bak't on both ſides and ſomewhat raw on both ſides,Medea and Pauls will.Medea is onely Satans, although there was ſome light in her underſtanding, but the underſtanding and the will of Paul are partly regenerate and partly unregenerate; the underſtanding of Medea, was like a glaſſe repreſenting to the will what it ſhould doe, but the will was unwilling to follow it; a ſinne is perfected more by the perverſneſſe of the will then by the darkeneſſe of underſtanding, an unregenethe wilde Aſſe which ſnuffeth up the wind, Iere. 2.24. that is, who followeth the ſwinge of his affections altogether, therefore wee ſee though a man by generall ſort of knowledge confeſſe
Schoolemen call rather velleitas than voluntas; but from the latter ſort of unBalaam were opened, there were ſome glimpſes of light in his unvelleitas in him, but not voluntas.
Where there is a ſharp conflict betwixt the fleſh and the ſpirit, that is within this Commandement,ſalt Peter, and hote Brimſtone make a great noiſe; ſo when grace and ſinne meete together in the child of God, they make a great ſtirre, and make him to cry out, O miſer ego, hence come theſe words of warre, To pull downe holds, 2 Cor. 10.4. to buffet
Cor. 9.27. but where there is a little glimpſe in the underſtanding, and faint deſires in the will, they are like the crackling of thornes under a pot, Eccleſ. 7, 6.
The faint deſires of the will of the unregenerate are ſoone quenched againe, they are but, Lucida intervalla furioſis, & they ſee worſe after the glimpſe is gone than before, as thoſe who ſee with a flaſh of lightning, ſee worſe then they did before.
Againe we may diſcerne when concupiſcence is withProv. 13.4, piger vult et non vult. he willeth the end, but he willeth not the meanes tending to the end, Hoſ. 10. Ephraim delighted in threſhing, but not in plowing; here Ephraim would have commodity of Rech lead to it, this conflict is not with in the liſts of this laſt co
David fled to Achis for feare, yet when he went abroad to fight he killed the Philiſtimes in the South-country, and he carried ſtill a loyIeroboam did to Rehoboam.
Ethi. 1. cap. vis. The faculties of the ſoule like the two ſides of man in moving.
There hath been a great queſtion diſputed of old, conTheophraſtus ſaid that the ſoule was bound to pay a great hire to the body, becauſe it lodged ſuch an unruly gueſt in it, but the other ſaid that the body ſhould pay ſo much to the ſoule, becauſe it was defective and perforinceſtuous Corinthian, there was the fleſh and the ſpirit in that great fall, Let him be delivered to Satan to the deſtruction of the fleſh, that the ſpirit may be ſafe, 1 Cor. 5.5. Here there was the fleſh and the ſpirit in him, but the ſpirit was at a low ebbe; a tyrannous maſter did never ſo tread upon his ſlave, as the fleſh doth upon the ſpirit. Secondly, when the ſpirit beginneth to creepe out of the fetters, and to ſerve God, how unwilling is the fleſh, Cant. 5.2. My heart waketh, but I am a ſleepe. So, the ſpirit is ready, but the fleſh is weake, Matth. 26.42. Thirdly, when the ſpirit is in the beſt eſtate, yet the fleſh hangeth on ſtill, Heb. 12. And, theſe who are waſhen have need that their feet be waſhen, Ioh. 13.10.
The comforts which the childe of God hath in this combat, are theſe, firſt,hee ſhould not boaſt who putteth on the harneſſe, but he that layeth it aſide. 2 King. 20. but in this combat, no ſooner put we the ſpirituall armour upon us, but we may be perIacob had three mighty wreſtEſau in his mothers belif thou haſt prevailed with God, much more ſhalt thou with men, Gen. 32, 28. So in the conflict betwixt the fleſh and the ſpirit, the childe of God at the firſt ſcarcely perceiveth this conflict, then the fleſh beginIſrael did, and he ſhall prevaile as a prince of God.
the ſpirit helpeth our infirmities, Rom. 8.26. Grace is very weake in the children of God, it is like ſmoaking Flaxe, or a bruiſed reede, but here is our comfort, that we have a ſtrong helper, and there are more with us than againſt us, 2 King. 6.16.
Moſes ſaw an Egyptian and an Iſraelite ſtriving together, he killed the Egyptian, but ſaved the Iſraelite; So the Lord in the conflict, he favoureth the regenerate part, and will kill the fleſh, the unregenerate.
I have fought a good fight, and hence is laid up for me a crowne of glory, which the Lord the righteous Iudge ſhall give me at that day, 2 Tim. 4.8.
Rebecka, that it had been better for them that they had never conceiRebecka in this, that had reThe elder ſhall ſerve the yonger, ſo ſhalt thou get this anDeut. 22.23. So when theſe violent temptaPaul did, Rom. 7.24. O wretched man, who ſhall deliver me from this body of death, then we are not to dye.
Exod. Thou ſhalt not covet thy neighbours houſe, thou ſhalt not covet thy neighbours wife, nor his, &c.20.17.
THe Lord expreſly ſaith,Rome numbreth up the comExod. 34, 20. but the Church of Rome, becauſe the ſecond Commandement toucheth them ſomewhat neere to the quicke, there they would ſhuffle in the ſecond Commandement with the firſt, and make them all one, and to make up the number of ten, they divide this laſt Commandement in two parts, and they make the ninth Commandement to forbid the coveting of our neighbours wife, and the tenth to forthe coveting of our neighbours houſe and goods.
But if theſe were two Commandements, we ſhould not know in what order they ſhould ſtand,Exod. 20. it is ſaid, Thou ſhalt not covet thy neighbours houſe; but Deut. 5.20. Thou ſhalt not covet thy neighbou
is put firſt, which was in the laſt place before.
Secondly, the Apoſtle, Rom. 7. calleth it commands in the plurall number; Oleaſter upon Exod. 20. refuſeth this diviſion of theirs, and plainly ſheweth that the laſt Commandeſiderium vxoris non conſtituit unum praeceptum, & deſiderium Aſini aliud praeceptum, ſed ambo unum praeceptum faciunt.
Sicut ſe habet actus ad actum, ſic concupiſcentia ad concupiſcentiam, but the act of adultery and the act of con
coveting doth make a diverſe Commandement, then the number of them ſhould be more then ten.
But the Hebrew Text, Exod. 20. and Deut. 5, includeth theſe which we make the firſt ſecond and CommanDeu. 5. that which we make but one Commandement, the Hebrewes make it two, thou ſhalt not covet thy neighbours Wife, ם thou ſhall not covet thy neighbours houſe, to be the tenth.
Semucha, noting continued ſentences; and by ם which ſigPetucha, the beginning of a new, but of a leſſe ſection; and theſe Semuchoth are ſet downe in the ComSemucha is added to them.
Deuteronomy to be inExodus.
Semucha, Deut. 5. yet Exod. 10. it is ſet
Samuch, and we muſt interpret raDeuteronomy by Exodus, than Exodus, by Deuteronomy. For Exodus is the firſt ſetting downe of the Law, and Deuteronomy is but the repetition of the Law, and we are to obſerve that the Commandements are o
The Hebrewes have foure ſorts of diſtinctions. Firſt,Hypoſtigma, or ſemi-inciſum, this is their meaTiphha,
Comma, their ſecond diſtinction which is inciſum, diſtinguiſheth ſomewhat more then ſemi inciſum, and they call it Rebhiang,
Comma, and they have two of theſe, Rebhiang, and Zakephkaton, the third is the more perfect diſtinction, diſtinAtnahh, anſwering to our Colon,Silluk anſwering to our punctum; exSilluk (י) from the eight CommanAtnahh (^) So the eighth is both fully and lightly diſtinguiſhed from the ninth; and ſo the firſt and ſecond Commandements, which the Church of Rome would make but one, are diſtinguiſhed both fullightly diſtinguithou ſhall not kill, & thou ſhall not commit adultery; and they are fully diſtinguiſhed, to note that they are diverſe Commandements: but theſe two thou ſhall not covet thy neighbours wife, thou ſhall not covet thy neighbours houſe, which they would make two ComAtnahh (^) and are not fully diſtinguiſhed as the reſt are, to teach us that they are but one Commande
PAg 4. l. 1. r. and ſpirituall adultery, p. 18. l. 6. for man, r. woman. p. 27. l 6. for parents, r. parties. p. 39. l. 32. for borne, r. begotten, p. 69, l. 34, bleſſed r. kiſſed, p. 78. 16, ſtoned r. ſcorned, p. 3r. bleſſing of the fathers are ſtrong, p. 88. 33. for to God, r. of God. p. 48. 19. animam, r. animum. p. 163. 19, dele for. p. 170. 19, with, r. by, p. 88. 2. for firſt r. fift, p. 243. 24. ſixth. r. ſixtieth, p, 251. 2. for they r. he. p. 257, 24, chilr. child. p. 272. 10, r. why did God, p 278, 35, indefinitely, r. defip. 285, r. might not make bold, p, 288. 35, r. not a little, p 300. 35 dele onely, p 337. 3, for pr edividento, r. praedividente. p. 340, for to his King, r. to the King, p. 307, 28, higheſt, r. fourth.
Pag. 73. 24.
The conſcience bindeth more than the Law of the ſuLet every ſoule be ſubject to the higher power, Rom. 13.1. the ſupreme power hath a CommandeIames giveth the reaſon, becauſe There is one lawgiver who is able to ſave and deſtroy, Iam. 4.12. and Chriſt ſaith, feare not them which kill the body, but are not able to kill the ſoule; but rather feare him which is aMatth. 10.28, it is onely contempt of the Magiſtrats Law which defileth the conſcience, primario it is this, becauſe he diſobeyeth Gods Law which commandeth obedinon influit primario & per ſe in conſcientiam. The Commandement of an inferior Magiſtrate, obligeth as well as the Commandements of the ſupe
Pag. 77. L. 17.
In the age before Chriſt, the Doctors of the Iewes tooke titles to themſelves to be called Rab, Rabbi, and Rabban; and they ſay Rabbi was leſſe than Rabban, for they called few of the Doctors Rabban; Rabbi was their common Title, but Rabban was their higheſt Title.
But why doth Chriſt forbid to call any man Maſter.
This Title is not condeRabbi, or Maſter-ſhip, ſo to be called Maſter, as the Schollers to have their faith pinned upon their ſleeve, and their faith to reſt ſimple upon them, whereGalath. 1.8.
Pag. 182. 8.
The Innocent blood when it was ſhed, was not ex
Pag, 174. L. 33.
Polygamy in a large ſenſe is called adultery, and ſo inceſt is called fornication, 1 Cor. 5.1. it is reported commonly that there is fornication among you, the fathers make it a middle ſin betwixt adultery and fornication; having a reſpect to their knowledge and the times wherein they lived; but reſpecting the firſt inſtitution, it was adultery.
Pag. 182.
The bill of divorce was permitted to be given by Moſes, to obviate their unjuſt divorces; but for adultery there was death, for ſuſpition of adultery there was the bitter water.
Pag. 313.
To praiſe men in that which they are moſt defective, is vile flattery, Paul was farre from this, when he ſaid to the Corinthians, what ſhall I ſay to you; ſhall I praiſe you in this; I praiſe you not 1 Cor. 11.22. So to humor them in their ambition, ſuch was Tertullus to Faelix, Act. 24.2. Seeing that very worthy deeds are done unto this Nation by thy providence, we accept it alwayes, and in all places, most noble Faelix, with all thankfullneſſe. Such flatterers are like a falſe Glaſſe which makes things to ſeeme more than they are.