THE SCEPTER OF IVDAH: or, what maner of government it was, that unto the Commonwealth or church of Israel was appointed.
BEing purposed to inquire of the policie of the Iewes, Not to be considered what government they used: but what was praescribed unto them. or the manner of government that among the Israelites was established, it shal not be good for any of us, to cast our eies to the estate of the people on that behalfe, as at any time it was among them, either before the law was given; or after, when they dwelt in their land: bicause that til the giving of the law, it was verie unperfect; and after that once they came to their land, neither is it sufficiently set foorth what it was then; neither was the pattern praescribed, so observed by them, but that, for the most part, it was verie much corrupted one way or other. Again, to cast our eies on the whole, from the first time that they were a people, unto the latter end of them, would with the manifold varietie that it carieth with it, confound our memorie and judgement in such sort, that we should be hardly able to espie, what we had to think therof. On the other side, what maner [Page 2]of government was appointed of God unto thē, is so plainly expressed in the law, that taking som pains to digest the same to som plainer method, we may quikly see what it was, and much more certainly in that rule given them from God, than in their own practise, which was oft times verie much corrupted by them. For the quaestion that I speak of, and that most of al appertaineth to this matter, is not, under what kind of regiment they lived, or at any time was in ure and force among them: but, what kind of government it was, which it pleased God to appoint unto them, and under which they ought to have lived for the time that it was to them commended.
2 Having so found out the compasse of our matter, That which was praescribed consisted of two parts: the instinct of nature; and the law written. and set out the bounds therof, we have now to search, what kind of government it was, that it pleased God, then in the wildernes to appoint unto them: which was nothing els, but only that rule of aequitie which God hath printed in the hart of mankind generally, though in som more, in som lesse; by his written word, amended and bettered, as his wisdom thought most meet. For though we have not (since the fal) any perfection in any thing at al; yet have we a reasonable light in such matters, as do appertain to this civil or outward life of ours: and though we have a kind of [Page 3]knowledge in them, notwithstanding the decay that came in by the fal; yet is the same so unperfect, that it was needful som way to be holpen. Hence is it, that when God would give unto them the rule and direction of their life (that, as he had chosen them to be a peculiar people to him, so they might walk somwhat woorthie of so holie a calling) he would neither altogither leave them to that instinct of nature as he did the rest; bicause that in many things it came verie short: neither would he give them al particulars in writing; bicause that it was not so verie needful, and otherwise might be somwhat chargeable unto them, overlaieng their weaknes therwith. The form therfore of government which by God among them was established, doth consist of these two parts: the instinct of nature, for the one; and the supply which was given by the written law, for the other. In the former of which two, they were but aequal to others, for that others had that, as much as they: but in the latter they were praeferred to al, for that no people in al the world, had in those dais the like judgements among thē. But to the end we may better perceive, what this government of theirs was, that so consisted of these two parts, we have need to enter into the consideration of ech of these apart by it selfe: and so consequently, to begin [Page 4]with this same instinct of nature, that teacheth al som sense of aequitie, lesse or more.
3 Therfore as touching this former part of the Israelitish or Iewish policie, What instinct of nature it is, that he hath given us. which they have not proper to themselves, but common to al, although we need not any large or absolute discourse therof: yet somthings there are therunto belonging, that we had need to set before our eies, and a little to enter therinto. For first on behalfe of this work of God towards us, it shal be good to consider, both what it is that he hath given us; and to what end: then also on our parts, how far we are able by it to have any sound direction. That there is such an instinct of nature, it is a thing so commonly known, that it were but lost labor to tarrie long about the proofe therof. In men. For first of al among men, if we go to particulars, we have many notable examples of aequitie and upright dealing among the heathen: and divers of them such, as even at this day (without al quaestion) they may be as excellent lights in the church of God, among us that are christians. Besides these examples, divers of themselves and others have given so notable rules of aequitie in their writings, that although their deeds were never so contrarie therunto: yet might we be bold to conclude upon their writings [Page 5]only, that they had a certain light of upright dealing that shone in their harts, though themselves walked not agreeable therunto. Again, besides those tokens of aequitie in particular duties one with another, we see that divers of them that were utterly destitute of the word of God, had notwithstanding excellent gifts in the way of government, and notably governed much people and mightie kingdoms. And not only certain particular persons have given such tokens of the excellencies in them: but al the rest also, more or lesse; and the whole multitude in obeieng, and inclining themselves to be in order, as wel as those others in commending the same unto them. As also it is wel inough known, that unlesse there were in the whole multitude an inclination therunto: it were too much for any others (were their wisdom and policie never so great) to keep them in order. In other creatures. But what speak I of men? May we not see that God would have this so common a thing throughout the whole world among al his creatures, that he hath put som sparks therof, even in beasts and birds, and such other like brutish creatures? For though it do lesse appeer in them, than (for the most part) in men: yet even in those also may we evidently see, both that they have som misliking of violence, disorder, and wrong: [Page 6]and that som kinds especially have a set policie or form of government in ordering themselves, and com therin (though they want verie much, yet) altogither as neer unto man, as Pope-holie persons are like in devotion to the children of God. Seeing therfore that we see such infallible tokens of this instinct of nature, not only in certain choise men of the world, but also in the verie multitude, in al ages; yea and almost in al living creatures besides: there is no dowt, but that we may be bold to conclude, that in man there are certain sparks of this kind of light. Such as the fruit is, such also needs must the tree be accounted.
4 What God should mean to leave this knowledge or sense of aequitie (so far as it is) imprinted in al, He hath given it to his glorie: and our benefit. it is no hard matter to find. First of al, if we go to a general ground, that the end of al the works of God is to shew foorth himselfe, or to set foorth his own glorie: then may we of this also conclude, that he would therby make known, that aequitie in him is marvelous rife, and very absolute, when as he hath left such tokens therof in al his creatures, that he made of such a nature, as by any means might be capable therof: and though more in som, than in others; yet so much in every one, as for the capacitie therof was meet. For that [Page 7]must needs be very sweete it selfe, that leaveth a redolent favor to whatsoever it passeth by; and that work-man must needs be very cunning, that so workman-like handleth whatsoever he taketh in hand. But we wil go to another reason, that is more proper to the nature of this quaestion. This we know, that his purpose was, that such things as he made; should both continu for the time that they were appointed: and that, in som reasonable order. Of which two, whether soever we do respect, what could be more aptly devised, than that there shuld be such a sense of aequitie in living creatures? For, if there be no authoritie to restrain iniquitie (as somtimes there is not) no laws, no punishment to restrain malefactors, what other bridle then can there be in any, but only this inward restraint of nature? When the outward is wanting, if there were no inward help, soone would al be tumbled on heaps. And though there be an order taken, and some put in trust to see the same observed: yet are they also found sometimes so negligent, and somtimes so unable to do as they ought, one way or other, that in that case also, were not men inwardly staied by that aforesaid sense of aequitie, it would soone be seen how weak the outward restraint were without the inward. Blessed be God, that hath put in our mouths this secret [Page 8]bridle without the which neither should we be in order, nor be at al. Thus therfore we have to conclude, that as God hath given the desire and appetite of generation, for the continual propagation of such kinds, as he hath ordeined from time to time to furnish the world; so hath he in like sort given into the harts of al, this sense of right and wrong (not only to be evident tokens of the great righteousnes that is in him; but also) to the end that al things may better continu their time appointed, and continu in better order.
5 On our parts now it is to be seen how far foorth this knowledge or sense of upright dealing is able to lead us towards the performance of the same: This instinct of nature is not able to work in us any great matters in this kind. a point that much appertaineth to the cause that we have in hand. For, if it selfe be sufficient to guide us in the way of aequitie, then whatsoever shal come in besides, is, for that matter, more than needeth; if it be not, then the supply, that is given in the written word, is much more welcom. Therfore to find out, what help heerunto we have in this natural sense of aequitie, we have to consider, that there are two principal powers therof; and to search out, what is the force of either of those. Our understanding darkened. The one is the understanding of the mind: the other, the inclination of the wil. For common experience teacheth us al, that [Page 9]both somtimes we know what is right; but yet are not disposed to do it: and somtimes are disposed to do as we should; but yet do not sufficiently perceive what that should be. Therfore as touching the former of these, we have to know, that a kind of light it giveth unto us; but yet notwithstanding no sound direction. For, first as touching that part of righteousnes which comprehendeth our dutie towards our first founder, neither doth it teach us who it is, nor what kind of service we should do unto him: but leaveth us to our own blind rashnes in both. As we may very plainly see, both for that, not only the common people, but even the wisest, and the most sober of al the heathen men that ever were, did ever varie (& that very much) in both those points, as wel among themselves one from another, as from the people of al other countries, or sects: and also, for that neither the ancient church of God under the law, nor yet Christendom under the Gospel (notwithstanding the expresse word given unto them, and this most cleer and absolute manifestation of the wil of God in that point made unto us) could ever soundly be brought from our native corruption on that behalfe. For where we are so far to seek notwithstanding those helps, there are we of our selves marvelous weak. In that part [Page 10]of aequitie which respecteth our dutie to others, we have som reasonable light remaining, in comparison of the other, as it may sufficiently appeer by the monuments of many, that in writing they have left unto us: & by the experience and practise which was in ure in al ages, and is at this praesent among our selves. Howbeit, it cannot be denied, but that in the aestimation of wrong or disorder, they have been in many things very much deceived: and in the aestimation of right and order, have been further short by many degrees. An example may make the matter more plain. To take away any part of another mans goods, or a magistrate to bear with such offenders, is in most cases quikly espied to be very il: but, that a man should have such a special care, to praeserve to every one that which is his, that though by bargain, or wagers he might have it with his neighbors good wil, yet he wil not; or that a prince should by laws require such a care to be had: that is very far, not only from the dim sight of the heathen people, but also from our much better lightened eies. The inclination of our wil but weak. Our understanding therfore is weak: but what shal we say of the inclination of our wil? Even the selfesame. For though we have an indifferent readie wil to divers points of this aequitie: yet first of al, unto many others (and those, for the most [Page 11]part, of the greatest importance, as namely, in matters of sound devotion) we have no readines at al; but are bent directly against them. Then also, though unto som of them, as I said, we have som inclination: yet cannot it be soundly approoved of God, partly for that oftentimes we corrupt our inclination by directing the same to som wrong end (as to avoid either the danger of laws; or els the displeasure, or reproch of men) til that our wil by the written word be better framed; and partly for that though it have no such meaning, with al, yet is it not grounded upon knowledge, til it hath the word written, and therfore is not the service of GOD, but of our selves. So, though we have this instinct of nature, and though it giveth us in many points a goodly light: yet therwithal may we plainly see, whether we cast our eies to our understanding, or to our wil, that it is not able to serve our turn. In the eie or judgement of man (I grant) we may by the vertu of it, and the ordinarie working of God therwithal, not only live in seemly order: but also, now and then give foorth very rare and excellent vertues. But before the judgement-seat of God, whatsoever such things are found in us, be they never so fair, yet could they not there be able to stand.
6 The case being so with us al, This want in the Israelits holpen by the written law. it pleased God to cast a special favor to one people, whom we cal the Israelites, and a principal part of them, the Iewes: and unto this people, by his written law, to give a sufficient supply, for whatsoever wanted in them by defect of that natural instinct or sense of aequitie. This I say he gave unto them: but not unto others. He gave unto them a more certain light: but stil left others unto their thik, and duskish mists. And now doth it appertain unto us, to endevor our selves, that as we have seen what they had common with others, wherin others had as much as they: so now to find out what it was, wherin they had that their special help, and in respect wherof others came so short of them. Which (as I said) was, by the written law: wherby they had special order set down, so far as the wisdom of God thought meet, to supply the defect that was in themselves. As touching which, although the laws that to this purpose do appertain, are manie and divers, and so little digested to any plain method, that some have omitted to treat of them, and those that write of them, do not handle them al alike: yet me think there may be very wel such a method conceived of them, as that we may therby sufficiently perceive what was the form or maner of government that was in those [Page 13]commended unto them.
7. For whatsoever laws they had heerunto appertaining, they did concern, either their inhabiting of the land that God did give them: or els their behavior therin. Vnto the former of which it doth appertain, first to consider somwhat of the land it self: then to see in what sort it was allotted to them. A breefe description of the land of Canaan. Concerning the land it selfe it is no more but to consider what it was: and yet not at large, for that manie others have written therof; but only in som breefe maner, so far as to this preasent purpose is needful. The land therfore that was appointed for their possession, was at this time in the possession of others, and those not under any one prince, but under many. This Gen. 15, 18-31. Exo. 3: 8. 17.23: 23, 31, Num. 34: 1-15 Ios. 1: 3, 4. land doth the scripture bound or describe two maner of wais: somtimes by the bounds and coasts therof: and somtimes by the inhabitants whom they should find dwelling therin. As touching the bounds, it is found to be that land that hath Aegypt, Idumaea, and the wildernes of Zin, on the south: the middle-earth sea from Gaza, to Sidon, on the west: Mount Libanus, and Phoenicia a part of Syria, on the north: and the mountains of Galaad with the kingdoms of the Ammonites and Moabites, on the east. The uttermost length wherof in streight line, is aesteemed to be, about 150. of our English [Page 14]miles, accounting eight furlongs unto a mile: and the bredth scant 30. miles, accounting one place with another. Howbeit, the land is not so directly coasted, but that it doth not a little decline: the north end of it, so much into the east, and the south end so much into the west, that it lieth very neer to the north-east, and southwest points of the compas. Through which land Iordan a great river commeth from the mountains of Libanon in the north, and endeth in a dead sea in the south: and in such sort, that it leaveth about three parts of this land on the west, and but about a fourth part of it on the east. Which also hath about the midst of the land, that famous lake, which is called the sea or lake of Genasereth.
8 The name of this land is divers: Of the divers names therof. but Herod Thalia. lib. 3. & Polymnia. li. 7. Ptol. Geograph. lib. 5. cap. 15, & 16. Plin. li. 5.c.12. among the ancient heathen people, for the most part either it goeth in account as a part of Syria; or els is it properly called by the name of Palaestine, bicause of the Philistins that dwelt in a principal corner of it, towards the south-west, neer unto Aegypt. In scripture it is commonly called Gen. 11: 31. 45: 25. Exod. 6: 4. 16: 35. the land of Canaan, for that the posteritie of Canaan, the son of Cham did principally inhabit the same. Afterward, when the children of Israel were there placed, and Ios. 13-19. the whole land divided among the 12. tribes, [Page 15]everie shire or part Ios. 13: 7, 8. & 14: 2, 3. had the name of the tribe that dwelt therin. But so soone as the kingdom was divided, 1. King. 12: 16, 17. & 14: 7, 22. then was the south part termed the kingdom of Iuda, or Iurie: and the north-part, which was the greater, the kingdom of Israel, Isai. 7: 9. Ier. 32: 4, 5. Eze. 16: 46, 51 Mich. 1: 1. or (of the principal citie therin) Samaria. After the return from the captivitie, it came to passe, that it fel to have Carol. Ste. ex historicis, in Galilaea. four principal parts of name: Iurie, in the south; Samaria, north from it; then Galilie the lower; and last of al Galilie the higher and furthest north. So, since the time of Christ, after that the Saracens and Turks began to get possession of it, it was termed of us (or at least a principal part therof) the Hiero. in epitaphio Paulae. Et alii fere omnes qui sequuti sunt. Holie-land: that name making very much for the clergie of Rome, who, when people began to inquire of their abuses, were wont oft times to devise a quarel for the recoverie of the same, so to set them occupied about other matters.
9 What kind of land it was for the fertilitie therof, Of the fruitfulnes of it. & for the abundance of things needful for the use of such as should dwel therin, the scripture it selfe doth in like sort very plainly declare in manie places: but especially under these terms, that it flowed with milk and honie. When God did first set in hand with the deliverance of his people out of Aegypt, and told Moses that now he would no longer suffer his people to be [Page 16]under the greevous yoke of that extreme bondage to the tyrants of Aegypt, but wold bring to passe, that themselves should have a land of their own to dwel in, he also told him, that Exo. 3: 17. the same land should be a verie good, and a large land, and that it should flow with milk and honie. Deut. 1: 20-22. When (after that once they were delivered) they came so far in the wildernes, that now they were at the borders of the land, and being incouraged by Moses, then to make their entry, desired to have searchers sent before (very reprochful, & therfore injurious to the word of God, that could not now be beleeved of them, without the approbation of man; and therfore immediately afterward woorthily punished in it selfe) although of those searchers, being but twelve in al, no fewer than ten of them discouraged the people so much as to hope ever to get it, for that their enimies were so mightie, and had so marvelously fortified themselves: yet Num. 13: 27 could they not denie, but that the land it selfe was marvelous fruitful, as also they brought of the fruits therof in witnes of it. So likewise towards the end of their pilgrimage, when Moses would take (as we say) his leave of the people, or bid them farewel, as he put them in mind of the law of God, and called upon them to walk therafter, so, to the end they might better perceive that they [Page 17]should not leese their labor, but were wel hired therunto, Deu. 8: 7-9. he doth in like maner put them in mind how notable a land the Lord had provided for them: Deut. 11: 10-12. another maner of thing than was Aegypt, which som of them did so much condemn. For that the inhabitants of Aegypt were fain somtimes to water their land themselves, with their own bodily labor: wheras this was watered without the labor of man, with the sweet and seasonable showers of heaven from above, and with plentie of springs and rivers beneath. Again, that the Lord had a special care of that land, and that his eies were therupon from the one end of the yeer to the other. And therfore, that they should there have plentie of wheat, and barly; wine, and olives; pomgranats, and figs: with iron, and brasse in great abundance. And to the better testification therof, and to keepe up a perpetual memorie therof, he also taught them, Deu. 26: 9. so oft as they should come with their first fruits unto the Lord, ever in plain words to confesse unto the Lord, that indeed they had received of him a notable good land. To be short, when afterward the people had diversly offended the Lord, and therfore wel deserved to have their land barren, and houses desolate, nevertheles, even after the enimies, whom they called in with their sin, had fowly defaced it, Eze. 20: 6. yet [Page 18]then doth God term it to be, a land that floweth with milk and honie, and that is a pleasant land among al others.
10 But notwithstanding the excellencie of this land, Deu. 15: 11. Though there should be poor therin, yet might that be no discredit to the land it selfe. they were by Moses given to understand, that they should ever have poore among them. Which might be in the judgment of som, a sore blemish to the land it selfe: as though it could not be of that fertilitie, when as divers of the inhabitants therof should be so needie. Howbeit experience it selfe doth teach us, that though any countrie do never so much abound with al things needful: yet may divers particular persons that live therin, be very needie. Causes of povertie. And me think there are three principal fountains, out of which the want or straightnes that the poore are in, doth otherwise spring. First of al, if themselves be unthriftie, and wastfully spend those good blessings that God hath given them. For then it is no marvel, nor any strange matter, if God that cannot abide to see his goods so wastfully spent take the occupation therof from such, and bestow them on others. He would have his houshold therwithal releeved: he would not have his goods bestowed to the contentation of sin, or vanitie. Again, som there are, that cannot be content to have the use of such things themselves, and then to let them passe on, [Page 19]in that same course that the wisdom of God hath provided: but must also be medling in turning them to go, after their time, as thē selves think good. So cōmeth it to passe oft times, that while they are so busie in displacing others (though yet unborn) from the interest that otherwise they had, themselves also by the judgements of God worthily leese that, which otherwise they might stil have enjoied. For he that cannot quietly suffer, such as God appointeth, to have the reversion, give just occasion to God; to take from him his abused possession. Himselfe therfore, in both these cases, may be the fountain of al his povertie. The second fountain is in others. As namely, when there is no sufficient order taken, either for the distribution of these earthly things; or for the sober and moderate spending of them; or for al to settle themselves to som godly labor. For if there be no order taken for the distribution of these things, then, when as the mightier wil have what they can, the weaker must needs have little to live on. So likewise, seeing that God is not overseen in the making of his provision, & therfore hath not provided things needful, but so far as our need requireth (and yet in such sort, as that his allowance is very liberal) how can it otherwise be, but that if som do wastfully spend much more than [Page 20]their allowance commeth unto, others must needs want it in theirs? Even so also may we conclude of the third member of this, that wheras these earthly things cannot be applied to our use, but by the industrie and labor of man; and God doth so little allow of idlenes in any, that he may not be thought so to have ordeined man, that as the labor of the stronger may wel be a supply to the want that is in the weaker, so the labor of one may releeve himselfe & others, I wot not how many: how can it be, if but som be laborers, and yet al allowed to be feeders, and the idle person to have his share in al things needful as wel as the laborer, but that, bicause the labor of few is not able to maintain themselves & many others idle, many must needs be very sore streightened by this? The third fountain of povertie is neither in our selves nor others: but only in the good wil and pleasure of God. Who not only by these, but also by his own hand divers wais besides, doth oft times clasp about our neks this yoke of povertie. And that sometimes, to put us in mind of som offence of ours, wherunto such a kind of fatherly discipline doth fitly appertain; as the injuring of others, prodigalitie, idlenes, or such like: somtimes, that rich men may have on whom to bestow those blessings of God, that they have in such abundance: [Page 21]somtimes, to make us more wearie of this earthly tabernacle, and more glad to come to the heavenly: and somtimes for divers other causes that he keepeth unto himselfe unknown unto us. So that we may be bold to conclude, that notwithstanding this povertie that should be among them, yet may it wel stand therwithal, that the land it selfe did abundantly yeeld whatsoever was needful for every one: and that, not after a sparing maner, but after that most liberal allowance that God approoveth, and most becommeth his gratious goodnes.
11 So having seen what the land was; How they had to make their entrie into this land. by what means it is commonly called; and of what valure it was to the sustenance of those that should dwel therin: we may wel proceed to search out, in what sort it was allotted unto them. Which me think may then sufficiently appeer, if we shal find out these two things. How they shuld at the first make it theirs; and in what maner they should possesse or hold it. Vnto the former of these doth appertain both their entrie at the first, and the division therof that after insued. The maner of their entrie and getting the land into their hands, was not to challenge it by discent, or any such title; but by a kind of purchase: and yet not with monie, or monie woorth; but only by the dint of the [Page 22]sword, I mean, by conquest. Howbeit, this same was done in such sort, as that nevertheles they had no just cause to imagin, either that they got it by their own prowesse, but only by the power and might of God: or that he gave it them for their own righteousnes sake, and not only of his meer goodnes towards them. For this cause doth Moses first Deu. 8: 17, 18. & 9: 4-6. wil them to take heed of both those errors, before that ever they come therunto. But to make the matter more plain, in what sort they had to make their entrie by conquest, first let us see what direct or particular charge they had concerning the same; then how they did put it in execution. Their charge was Ex. 23: 32, 33. & 34: 12-17. Num. 33: 50-56. Deu. 7: 1-6, 16, 25, 26. that they should in no wise have any frindship or amitie; nor make any marriages; nor so much as be in leag, or make any peace, not only, not with the idols of that countrie (or to have any reverence of them) but also with none of the people therof: but that they should be at utter enmitie with them al, til they had put out their remembrance from the face of the earth, that they should break down their images, cut down their groves, overthrow their altars, and not so much as covet the gold, or any such thing as therunto belonged; and as touching the people, that they should have no pittie on them, but destroy them al, man, [Page 23]woman, and child. And to the end they might the more faithfully execute this judgement of God, as they are also given to understand Deu. 9: 5. that the sins of the people deserved this sharp vengeance, that they may perceive themselves to be executioners of the righteous judgements of God: so they have their eies cheefly turned to another cause that might kindle their harts more earnestly against them, seeing that it touched (so neer as it did) their own estate and welfare. As namely, that if they did join in marriage or amitie with them, or but suffered them to dwel in the land, they would intice them to their idols, and so pluk upon them the vengeance of God: and nevertheles themselves ever seek to disquiet them to the uttermost of their power; and be, as it were thorns in their eies, and spears in their sides, to keep them in continual and bitter vexation, as in those places before set down, sufficiently appeereth.
12 The execution of this their charge, This charge of theirs was not so truly executed by them. was not in al points very wel performed: belike for that they thought it was very streit or rigorous; and dowted therwithal, it would be so odious to al those countries that joined therunto, that therby they might pluk them al upon them, and occasion them to lay their powers togither, in like sort to destroy them from the face of [Page 24]the earth, that without mercie had destroied so ancient a people. For worldly policie doth in such cases praevail very much with flesh and blood. Nevertheles, that we may see in what sort they did order this matter, so far as they medled therwith, first of al they began to take possession of their land, when on the east side of Iordan they had Num. 21: 21-35. Deu. 2: 26-37. & 3: 1-11. subdued Sehon king of the Ammorites, and Og the king of Basan, and tooke those countries unto themselves. At which time we find very good likelihood, that they did fully execute the charge committed unto them. For seeing we read Deut. 2: 34. & 3: 6. that they did utterly destroy them, men, women, and children; and that God so far approoveth their dealing with Sehon, that he Num. 21: 34 maketh it a patern for them to follow in their dealing with Og, and misliketh nothing (that we read of) in either of both: it must needs be a very good conjecture (if not a sufficient proofe) that they destroied their idols also, and did whatsoever els was to be done, after a faithful, and zealous maner. But immediately after this, before that ever they passed Iordan to the other side of the land, by the reason that Ios. 2: 1-21. & 6: 22, 23. a certain woman that kept victualing, Rahab by name, and dwelling in Iericho, did keep secret a couple of men that Iosuah had sent to search the land, both those men did swear unto hir, that [Page 25]they would save hir, and hir houshold harmles, and the whole armie after they came in, performed the same. After this they entered the land, and being victorious; did very wel (for ought we see to the contrarie) perform their charge: themselves entering unto the possession of the land ever as they got it; and rooting out the old inhabitants, and their idols with them. And although Ios. 7: 1-26. one man Acham by name, did through covetousnes grevously transgresse; and though the wrath of God was therby so sharply provoked, that he did punish the whole multitude by making them flie before their enimies: yet neither was it but one mans trespasse, neither did the whole congregation leave it unpunished. How beit, not long after Ios. 9: 3-15. both Iosuah himselfe and the rest of the princes, did commit a foul oversight, contrarie to the charge that the Lord had given them. For when as the embassadors of the Gibeonites (who were of that people, that the Lord had appointed them to destroy) came with a subtil practice, to get a leag of peace at the hands of the Israelites, praetending themselves to be of another nation, far distant from the land of Canaan, and that they came to be in leag with them, for the great things that they heard to be done by them: then the Israelites were so fully persuaded by that [Page 26]homly pollicie of the Gibeonites, that they were indeed as they praetended, that, forgetting to aske counsel of the mouth of the Lord, or els counting the same but needles in so plain a matter as they supposed it to have been, they unadvisedly entered into the leag with them. They were as wise men, as others are: and yet in this did they very fouly overshoote themselves. But such is the wisdom of flesh and blood, when it regardeth not the word of the Lord, but wil venture to go by it self. But this was but a smal slip, to speak of, in comparison of that which followed: and besides that, it was immediately after somthing amended by themselves. For afterward they did indeed conquer the whole land, and Ios. 12: 24. slu in al, one and thirtie kings. But, having once gotten the feeld of al their enimies; and having driven them that remained, to their holds; Iudg. 2: 10. Iosuah also and the good elders being fallen asleep, Iud. 1: 20-35 then began they generally to spare their enimies: and, either to let them quietly injoy many of their cities without molestation, or at the least, only to make them tributaries unto them. Insomuch that Iud. 2: 1-5. the Lord did both sharply rebuke them for it: and besides that, did plainly give them to understand, that seeing they had so done, he also would now have peace with them, & have them to [Page 27]live in the land, to the great and perpetual molestation of the Israelites that would not destroy them when they might. At which sorrowful newes though the Israelites wept so bitterly, that therby they gave the name of the place: yet was it too late, then to reverse that sentence of the Lord, which they should have foreseen before. And so by their sluggishnes it was fulfilled, which the Lord before had spoken, that Exo. 23: 28-30. Deu. 7: 22. he would not destroy them at once, least the land should grow to a wildernes, and the beasts of the feeld rise up against them: as afterward also he giveth them to understand, Iud. 2: 22. & 3: 2, 4. that they shuld be to som use unto them, that is, to proove them whether they would obey the Lord, and keep fast to his wais; and to teach them feats of arms.
13 Concerning the division or distribution of this land, How the people were sorted among themselves. which the Lord hath in this sort given them, & which by conquest they have now taken unto themselves, heer we have need first to consider how the people themselves were sorted, for that the distribution of the land doth hang therupon. Iaacob, whom it pleased God to term Gen. 32: 28 & 35: 10. Israel, that is, praevailing with God, being the son of Isaac, which was the son of Abraham, had, as it is wel inough known unto al, twelve Gen. 29, & 30, & 35: 22-26. sons: Ruben, Simeon, Levie, Iudah, Dan, Nepthalie, Gad, Aser, Isachar, [Page 28]Zabulon, Ioseph and Benjamin. Out of which his twelve sons it pleased GOD to raise a mightie people, which are called (of Israel himself, the father of these twelve) the children of Israel, as who should say, that people that hath found favor with God, as indeed they had specially done. So likewise that race of people that came of everie one of these sons of Iaacob, were termed the Num. 1. Apoc. 7: 5-8. tribe of him, of whom they discended. As the race or stok of Ruben, was called the tribe of Ruben: the familie or kindred of Iudah, was termed the tribe of Iudah: and so the rest. Now it pleased GOD, after that he praescribed unto them a set form of religion, which was immediately after their deliverance out of Aegypt, what time they had now been the people of God 430. yeers, and were grown to about Exo. 12: 37. 600000. men, besides women and children: then (I say) it pleased God to Nu. 1: 49, 50 separate unto himself, or to take out, one whole tribe or stok from among the rest unto the preests office, and to the ministration of that service, which himselfe had now appointed. So, wheras Gen. 48: 5. Iaacob, as he lay on his deathbed in Aegypt, had taken unto him the two sons of Ioseph (which were Manasses and Ephraim) as his own, and so making two tribes of Ioseph, had made thirteen in al: the Lord thus taking the Levites out, did [Page 29]leave them to keep stil the nūber of twelve. By this distribution we are led (as it were by the hand) to follow this order. First to search out what was given or allotted to those twelve tribes, Ruben, Simeon, Iudah, Dan, Nephtalie, Gad, Aser, Isachar, Zabulon, Ephraim, Manasses, and Benjamin: and then, what was given to the tribe of Levie, whom the Lord had exempted from the rest.
14 Vnto the twelve tribes, What was the portion of the twelve tribes. the whole land was by God himselfe appointed to be given: and that by lot, for the avoiding of contention, that otherwise might have risen about that matter. Howbeit, this distribution was not so praecisely observed, but that two tribes and a halfe, that is, the tribes of Ruben, and Gad, and halfe the tribe of Manasses, praeventing their lot in that distribution, got a portion to be assigned to them. For so soone as the children of Israel had conquered those two kings aforesaid on the east side of Iordan, before that ever as yet they had entred the land of Canaan, Nu. 32: 1-42 these two tribes, & halfe the other, liking that countrie wel, desired Moses that the same might stand for their lot, and so would they be content without any more on the other side. Moses therfore, taking them bound, that they should nevertheles go over with their brethren, and help them to [Page 30]fight their battels, and not forsake them til their brethren also had gotten the victorie of al their enimies, granted their request, & gave unto them that land of the Ammorites, which immediately before they had gotten of Sheon, and Og, before mentioned. Vnto the Nu. 26: 53-56. Ios. 11: 23. other nine tribes and the halfe that remained, was the rest of the land, that which lieth on the west side of Iordan, and is called the land of Canaan divided: but in such sort, that as everie tribe had their portion by lot assigned unto them; so should it be divided among themselves in such sort, that those which were many might have more, and those that were fewer should have lesse. Again, they divided among themselves the whole countrie that the Lord had bounded foorth unto them: not only those cities which they had alreadie conquered; but those also that were yet in their enimies hands. And so dismissed al the tribes to repair to their own private inheritance, and to conquer their hom-enimies, such as remained within the lot or possession of everie one.
15 Of the Levites there were three families, What was the portion of the Levites. and everie of those assigned to a special function or charge: but that discourse we must reserve til we come to speak of their office, or in what sort they had to live in this land which God doth give them. So far [Page 31]as appertaineth to this praesent purpose, being but about to search out what portion they have among their brethren, it shal be best to make our distribution otherwise, dividing the whole, into these two sorts: the common sort of Levites; and those that ministred about the ordinarie service. For either of these two sorts, had as it were a several portion. The common sort of Levites, or generally the whole multitude of them were appointed to have for their maintenance Num. 18: 20, 23. Deu. 10: 8, 9. & 18: 1-5. no part at al among their brethren: but only, Lev. 27: 30. Nu. 18: 21, 24 Deu. 14: 22, 27 & 12: 19. the tenth part of al the increase or profits that the land did yeeld any maner of way; and, out of every tribe, a certain number of Nu. 35: 1-15 cities with their suburbs to dwel in, to the number of eight and fortie in al. Their cities were so taken out from among the rest, that those which had manie gave mo, and those which had fewer gave accordingly: and the Levites were so scattered throughout the land, that the people might everie-where be better taught. The suburbs that their cities were allowed to have, to find their cattel withal, were appointed to be two thousand cubits, or halfe a mile foorth-right frō the wals of the citie round about: so that although God gave them no such portion as he gave to the other: yet considering that ech of them had but a twelfe part, and these a tenth [Page 32]part, besides their cities, with their suburbs, it is evident, that by Gods ordinance they had a much better part; at least, so long, as the number of them did not much exceed themselves as they were now, for that they were the fewest in number of al the other tribes. Also the maner of paieng this tith was such, that Lev. 27: 32, 33. it was not lawful for them to put by a better, and to put in a woorse in steed therof: but to pay the same that fel out to be the tenth, whether it were better or woorse. And Lev. 27: 31. though the place were far, so that they would rather covet to give the valu of it in monie, than the thing it selfe in kind: yet might they not so do, but by putting a fift part more therunto; so to put by such collusion, as therupon might otherwise arise.
16 Vnto the preests that were occupied in the ministration, What was the portion of the preests. a more liberal portion was du: which arose unto them two maner of wais. Wherof the former is the same that respecteth their ordinarie commodities: the other, that which respecteth certain other extraordinarie fees or avails. Their ordinarie commoditie (besides Deu. 18: 8. that which otherwise any of them might have of his own) consisted principally in three things: wherof the first is the tenth or tith that they had of that tenth or tith which the Levites received of the Israelits. For as the Levites [Page 33]were allowed to take tith of their brethren the Israelites: so Num. 18: 25, 26. were they charged to pay over the tith of the same to the preests. The second sort of such cōmodities as were ordinarie Num. 18: 8, 9, 11, 19, 30, 31 Num. 5: 8-10. were those measures, and parts of al such things as were brought unto the Lord for oblations and sacrifices, which was according to the nature of the sacrifice (of which afterward we have to speak) either a certain quantitie of corn, flower, wine, or oile; or else Nu. 18: 18. Deut. 18: 3. certain portions of the beast sacrificed. The third consisted in that the people were bound to bring unto the Lord, which the preests by his appointment were to have, the first of al that it pleased God to blesse them withal. Wherof there were two sorts: one of Num. 18: 15-18. Le. 27. living creatures as they fel, both man, and beast: yet in such sort, that both men-children, and the increase of unclean beasts should by a certain price be redeemed the other, of the Num. 18: 12, 13. Deu. 18: 4. fruits that the land every yeer doth yeeld: which at a certain time, and before they tooke therof to their own use, they should bring to the preests, as after followeth. Their extraordinarie avails I term those fees, that were du unto them, out of the vowes that the people would oft times extraordinarily make of their own accord. Which were somtimes of som kind of oblation; Lev. 27: 11-22. Nu. 18: 14. and somtimes of som other [Page 34]blessings that God had given them: Le. 27: 1-8. somtimes likewise, of themselves, or their children. Out of which lightly Nu. 18: 8. Lev. 27: 1-25. som commoditie came unto them, according to the nature of the vow. So likewise, Num. 5: 8. if one man had trespassed against another, and then purposed with himselfe to restore it again with a fift part more added therunto, as the law required, and could not find neither the partie himselfe alive, nor any of his kin to receive it, that also should he bring to the preest, besides his sacrifice for that trespas.
17 In what maner they should possesse this good land, Of the te [...]e of their lands. which in this sort they had divided among them, cannot be heer very fully declared: for that the discourse therof hath so great affinitie with those others that follow. So that until we see, in what sort they have to live therin, and how their trespasses are by the sentence of God to be punished, we are not able fully to find out what is to be said of this matter. Nevertheles, som laws there are (but those very few) that may be taken apart from the others, and properly concern this praesent matter. Possession resteth in these two things: in lands, & goods. Concerning lands, som of the laws that I speak of concern the holding of lands: and som, the redeeming of thē. Concerning the former, first we have to note in what sort they are appointed to descend: then how [Page 35]afterward they are to hold the same both towards God, and towards their neighbor. How they should descend, is cheefly declared upon occasion that Nu. 27: 1-11 Zalphaad one of the tribe of Manasses, had no sons but only five daughters, that at his departure he left behind him. For by that occasion it came in quaestion, and was decided by the mouth of God, that in al such cases, if a man had any son, the same should be accounted his heir: if he had no son, then his daughter: if he had no daughter, then his brother: if no brother, his fathers brother: if no such uncle, then the next of his kin whosoever. So likewise doth he els-where determin, that, if upon som il persuasion of a second wife, Deu. 21: 15-17. a man would dishaerit his eldest son by a former wife, to make the son of the second his heir: yet may he not so do, but leave the birth-right unto the eldest. Nevertheles, we read that Ruben, for Gen. 35: 22. 49: 3, 4. & 1. Par. 5: 1. defiling his fathers bed, Gen. 49: 4. 1. Par. 5: 1. was put from his birth-right, being the eldest; and Ioseph and Iudah taken into his room. That which concerneth the maner of their hold towards God, is only that law, that was of a certain De. 26: 1-10 homage, that every yeer they were commanded to do unto the Lord, for such lands as they held of him. Which was nothing els, but to bring of their first fruits unto the Lord, and there to confesse that [Page 36]God had praeserved their fathers and them from time to time, and been marvelous gracious unto them: that he had given them that good land as before he promised, that they did now injoy the same, and therfore brought of the fruits therof unto him. A notable tenure: and such as disgraceth many of ours, that were notwithstanding devised and appointed by notable men, as then they were taken. Wherunto may be added, that Ex. 23: 10, 11 Lev. 25: 1-11. every seventh yeer, and in the Iubile, they should suffer their land to rest: so to teach them, to moderate their affections on that behalfe; to depend on the providence of God; and not utterly to wear out the soil that was given them. That which concerneth the maner of their hold towards men, was that they might have it several: and yet not so; but that the poore, and generally al, might somtimes have som use therof. That they might have it several, it appeereth both by the partition that before is spoken of: and in this also, that Exod. 22: 6. if any should with his cattel eate up, or otherwise hurt his neighbors feelds, he should make good the same again, with the best of his own. That the poore, and others generally might notwithstanding have som use therof, it appeereth in this, that so oft as the land should rest without any husbandry bestowed on it Exo. 23: 11. Lev. 25: 4-7. such things as it yeelded of it [Page 37]selfe, should be common: and Deut. 23: 24, 25. that when it was several, any passing by the way, might take and eat of the fruits of the ground to serve his need, so that he carried none away.
18 As for redeeming of land that once was gone from the ancient owners, Of redeming their lands. two laws there are, that belong therunto. The one restoreth lands hom again generally to al: the other restoreth them but unto som. The law which restoreth lands hom unto al, is double, wherof one is the law of Iubile. Which was, that if any through povertie or unthriftines had sold his lands or any part therof Lev. 25: 10, 13, 28. yet in the yeer of Iubile, which was every fiftith yeer, those lands should return again, either to him, if he were alive, or els to his heirs if he were dead. The other, that which is set down in expresse words, Lev. 25: 24. that no lands shal be bought, but with clause of redemption. That is, that he that selleth must ever have libertie to bie his lands again, so that it be within the time appointed. That law which is more particular, issueth out of the latter of these, and it selfe also is double: first as it respecteth al other Israelites; then as it respecteth the Levites only. That which respecteth al other Israelites hath two principal members. For first as touching land generally, Lev. 25: 25-27. if a man sel it to his neighbor, either himselfe, or the [Page 38]next of his kin may redeem it again: and, for so much lesse than the other gave, as the commoditie (that since he bought it, he did receive) amounteth unto. So likewise Lev. 27: 16-21. if he vow to the Lord any part of his inhaeritance, he may redeem it again, adding the fift part (as the preest shal valu it) therunto: but if he shrink from his vow, and sel it to som other, then, after the next Iubile, it commeth to the preests for ever. If the land that he voweth were purchased of another, then though he shronk, yet was not the land to be forfeited, but Lev. 27: 22-24. the valu only to be du to the Lord: and the land it selfe was to return after the Iubile, to the ancient owner. Then also, as touching the sale of an house, the law was, that Lev. 25: 29, 30. if the house were in a walled citie, the seller should not have libertie to redeem it, but the space of one whole yeer, and that it should never again return to the ancient owner, if in one yeer, he, or som for him, did not redeem it. But Lev. 25: 31 if it were out of a walled citie, then it should follow the nature of the common lands. That which respecteth only the Levites doth not a little varie from the other. For first Lev. 25: 34 as touching the little land that they had to the suburbs of their 48. cities, that might in no wise be sold. Then also as touching Lev. 25: 32, 33. their houses whether they were in walled cities, or not, both they [Page 39]might be at al times redeemed; and otherwise in the yeer of Iubile they should return.
19 Concerning the possessing of their goods, I see little set down, Of their maner of villeinage. but that may be better referred to one of those parts that follow. One thing only there is, that doth more properly appertain unto this. Which is, that they were allowed to have (that which seemeth somwhat hard among us) villans or bondmen, as their proper goods. As touching which matter, a few laws there are: both concerning their estate in bondage; and concerning their manumission, or the infranchising, or freeing of them. First as touching Ex. 21: 2-6. De. 15: 12-17. an Hebrew, though they bought him of others, yet could they not compel him to serve but six yeers, and must needs let him go free the seventh, both himselfe and his, if he came with wife or children. Howbeit, that if the servant would not then part with his master, his master might then keep him for ever. So likewise, if any man should bie a bondwoman, she should have the same law. This also besides, that Ex. 21: 8, 10 Deut. 21: 14. if he should promise hir marriage, though afterward he misliked hir before he married hir, yet should he give hir meat, drink, and cloth, and such dowrie as the dutie of marriage required: and might not sel hir to any other. So likewise, that Exo. 2 [...] 10, 11. if he [Page 40]should promise hir to his son, and afterward repented: yet should he do unto hir, as to one of his daughters. Els for default of such duties, that she should be therby infranchised. Over their villans or bondmen that were not of their own nation, they had such libertie allowed them, as then was in ure in those countries. Insomuch that they might keep them ever: and Exo. 21: 20, 21. though they beat them so sore, that within few dais after they died, in divers cases they were not to be charged therwith. Other laws also there be of such matters: but such as, I think, wil better agree to that which followeth.
20 Concerning the other, Of their dutie generally. that is, their behavior in the land that God had given them, we have to consider two principal things: what was the direction that they had to frame their lives by; and in what sort their faults and transgressions were to be punished. In the former of which, that is, in what sort they should lead their lives, there are two principal things to be considered: first, what direction they had as touching their private life at hom; then, what direction they nad as touching the publik exercise of their religion. The direction that was given them for the more orderly framing of their private life at hom before God and men, somtimes is given in plain speech: and somtimes commended unto [Page 41]them by figures, and under the exercise of outward observations. Both which kinds may best be sorted according to the order of the ten commandements, for that they do compraehend the effect of al, which effect or sum of al, is in few words no more but this, Exod. 20: 3. wholy to give over themselves to God alone: and from thence to derive unto them these two principal parts of that their dutie; to love God above al things, & their neighbor as themselves. Vnto which love of God they were taught, two special points to appertain. First, that Ibid. 4, 5. they should worship him, not as themselves, or others thought good: but only as himselfe in his word had required. Then, that they should do it in convenient maner: wherunto appertain two principal points. First, that they should do the same Ibid. 7. truly, without hypocrisie or dissimulation: then, that they should be Ibid. 8-11. zealous therin, or earnestly bent therunto. So likewise, that unto the love of their neighbor did appertain other two points: one concerning their doings towards him: the other concerning the moderating of their own affections within. That which respecteth their doings towards him, hath two special points. First, that they should Ibid. 12. reverence ech other, everie one in his degree; and therby knit togither in one, in godlie unitie. Secondly, that they should [Page 42]have such an hartie care to praeserve ech other, that not only they regard ech others Ibid. 13. life or good estate generally, to uphold the same: but also, that they have a special care of these three points, to praeserve or leave unto everie one his Ibid. 14. wedlok undefiled; his Ibid. 15. substance undiminished; and his good name Ibid. 16. unblemished. That which respecteth the moderating of their affections within, is that they should not Ibid. 17. covet, or that they should so content themselves with their estate, that they sought not to praevent any others in theirs. Howbeit, although this be the effect of al, yet it shal be good to see, how the same is expressed by certain particulars.
21 First of al therfore concerning their life towards God, They must have none other, but him alone. they are commanded to put by al others in heaven and earth, and to have Ex. 20: 3. & 23: 25. De. 5: 7 none other God but him alone: nor so much as to have in their mouths the Exo. 23: 13. Iosuah. 23: 7. Psal. 16: 5. names of any others, or to let them be heard out of their lips. And bicause the greatest danger was either in those that were worshipped in Aegypt, where the children of Israel had sojourned so long; or in those that were worshipped of the Canaanites, and other nations among whom now they should dwel (the one for education sake; the other for policie:) therfore Lev. 18: 2, 3. De. 12: 30, 31. had they a special warning given to take heed of [Page 43]the gods of those countries: and therwithal were streightly charged Exo. 23: 24. Deu. 7: 5, 25. & 12: 2, 3. to break down the idols or pictures of them; to overthrow their altars; to cut down their groves; and to let no monument of them to remain. To this end especially it did appertain, that the Lord did ordain certain servises among them, that should properly serve to confirm them in that point: that is, that he only is the Lord; that they were his tenants, and held of them whatsoever they had. Of this sort there were especially three: that yeelding to him of their first born; or of their first fruits; and of their tithes. For although there was another end of these ordinances, that is, that the ministerie, and such as served at the altar, should live therby: yet to this end also were they ordeined, to witnes the soveraigntie, that the Lord had over them. The law of the first-born was this. Exod. 13: 2, 11-16. & 22: 28.34: 19. Num. 18: 15. Whatsoever male did first open the womb, whether it was of man, or beast, or (as we say) was first of al born or bred, that same did the Lord challenge to be his, and ordeined the same to be an ordinance among them: but not al after one maner. For Exo. 13: 13. & 34: 20. Nu. 18: 15, 16. if it were the first born of man, it was to be redeemed: and the price was five sicles of the sanctuarie, or five score Gerahs (which is al one) amounting to (as it is said) about sixteen shillings and eight pence [Page 44]of our coin: though by the weight of the Gerah, which Ioan. Brentius in Exod. 30: 13. And Annot. on the B. Bible upon Num. 3: 47. 18: 16. is said to be the weight of sixteen barly corns, I cannot find that 20. Gerahs (which is the sicle of the sanctuarie, double to the other sicle that is common) do weigh any more than two shillings and four pence of our coin, after the rate of five shillings the ounce. And then is the sicle of the sanctuarie but two shillings and four pence: and five sicles but eleven shillings eight pence. Exo. 13: 12. 22: 29. & 34: 19. Num. 18: 17. De. 15: 19, 20. If it were a beast that was clean, it might not be redeemed, nor kept bak, nor put to use, nor any commoditie taken of it; but without deceit brought as it was unto the preests, as the portion of the Lord after that it had been seven dais with the dam. Exo. 13: 13. 34: 20. Num. 18: 15. If it were of an unclean beast, as of an asse, that also was the Lords: but it was to be redeemed with a lamb. Nevertheles, the party was not bound to redeem it, as he was to redeem his first-born son: but, if he would not be at the cost to redeem it, then must he cut off the head therof; and was so discharged. So likewise the first-born of a clean beast, if it had any deformitie or blemish, then, although in that case also it was the Lords: yet Deu. 15: 21-23. were they discharged for bringing it unto the sanctuarie or temple of the Lord, there to make merrie or feast therwithal before him (as Deu. 15: 19, 20. they were bound to do with such as were without [Page 45]blemish) and were willed to eat it at hom, and to hold feast therwithal unto the Lord in their own houses. This chalenge that the Lord did make to the first-born, exempting them to his own proper use, had also a special sense, that was proper to it selfe, besides those two before recited that are common to both the others. For this was ordeined to this use also, Exo. 13: 14-16. that it might keep in fresh remembrance that notable benefit which the children of Israel received of the Lord a little before their departure out of Aegypt: that is, that when the Lord destroied the first-born of Aegypt, nevertheles he spared the first-born of al his people. As also the Lord did Num. 3: 6, 12, 13, 40-51. & 8: 16-19. afterward use it, to quiet the people in deducting the whole tribe of Levie out from among them to the use of the ministerie: taking them, and a certain fine by pole of the overplus, for al the first-born that then were. Of which to discourse more fully, there is afterward offered better occasion. Vnto our selves, out of this law this lesson may we take, that seeing God is as gratious to us, we also ought to praesent him with the best that we have: and for to abandon those miserly practises that commonly we use, to shift him off with the very woorst that we are able to pik out of the rest. The offering of the first of their fruits that out of the increase of the earth did arise unto [Page 46]them, was Exo. 22: 28. 23: 19. & 34: 26. Deu. 26: 2. Lev. 19: 24. to the selfesame end ordeined: that is, to witnes, that whatsoever they had, they held only of him. For the first of their fruits, they had to offer, both the first of corn, and Lev. 23: 10. such things as first ripened unto them: and also a part of their Num. 15: 18-21. first batch of bread. To the end, that they might ever observe this ordinance, they were Lev. 23: 14. charged that they should take nothing that their ground did yeeld to their own use, until that they had first brought som such praesent unto the Lord. And to the end that they might do it more effectually, De. 26: 1-11. he teacheth them also, when they com to bring him that pręsent, to acknowledge in plain words that it was the Lord, and he alone, that gave unto them that good land: and that by his goodnes they now had the same in quiet and peaceable possession. As indeed the goodnes of God is such, that it deserveth to be acknowledged: and, of such things as he giveth, to have such portion as he requireth (especially being so smal as it is) even at the first, and not to tarrie til we our selves (after the proportion of our greedie appetite) shal be glutted to our own desire. What the law of tithes was, is before declared. Now I do but admonish, that it is one of the ordinances, wherby God would continually witnes unto them, that he was the Lord, and they his tenants. Which that they might more [Page 47]effectually do, Deut. 26, 12-15. he taught them, that everie third yeer they should make a solemn protestation unto the Lord, that they had truly paid al their tithes, that to their knowledge they had not with-held any part therof, either to supply their own necessitie; or to do any good work which was otherwise to be done of their own charges, as to burie the dead, or such like: and that wittingly they had not suffered any part of it to perish by their negligence. And bicause this was ordeined to be every third yeer after the seventh yeers rest to the land, it was a time of al most fit to amend such things, as a man had omitted before: for that this yeer was farthest of al on both sides remooved from the seventh yeer, wherin the land was to lie common. So that as this law was ordeined to teach them sinceritie in paieng of their tithes: so was this protestation appointed then to be made, when they might most easily do it. What things we omit by the reason of som urgent necessitie that at som special time doth much annoy us, if we have any grace, we make up again so soone as God doth send us plentie. Other things besides those there are, that preached the soveraigntie that God had over his people. But these are the cheefest in my judgement: & these might wel suffice to teach them, that he was The Lord their God, that they must [Page 48]abandon al others, & wholy betake themselves unto him, to live and die at his pleasure.
22 Next heerunto it is of them required that having alreadie in such sort betaken themselves to him alone, They must do unto God nothing els but as he appointeth. as to their onlie tru and living Lord, they should do unto him, not as themselves, or others think good; but onlie as himselfe praescribeth unto them. Vnto which place especially doth appertain the whole form of religion that was given unto them. But bicause it is a thing of special importance in divers respects, therfore I thought good to speak of it apart by it selfe: and in this place to speak but of such other duties of this kind, as did not concern the form of their publik religion, but were to be observed of them al at hom, at al times, and in al places, as occasion served. Of this sort were these. First of al, Lev. 18: 1-5. 20: 23. De. 12: 29-31. Deut. 18: 9. that they should in no wise behave them selves before him, either after the doings of the land of Aegypt, wherin they dwelt; or after the doings of the land of Canaan, whither now he was about to bring them: but ever frame themselves to do Lev. 20: 22 Deu. 4: 2. 5: 32, 33. & 12: 32. after his ordinances, judgements, and statutes, in whatsoever they tooke in hand, turning aside from them neither to the right hand, nor to the left. Insomuch that although he allow them to make vowes, that is, even of [Page 49]their accord to do som work unto him, that otherwise he doth not urge them unto (which is the thing that of al others is left most free unto them:) yet even in that also doth he not leave them to their own wils, but directeth them how to proceed, and how to behave themselves therin. And first as touching the persons that may vow, Nu. 30: 1-17 he alloweth but such as are at their own libertie, to make any vow. As for yoong women that are in their fathers house, and married wives, he alloweth none of their vowes to stand, unles the father of the one, and husband of the other do hear the same, and either give his consent unto it, or at least do not gain-say it. Then concerning the things vowed, if afterward they were not disposed to give the very thing that they vowed, or could not conveniently bring it thither where it should be delivered, or if it were such as was not to be offered, he teacheth them how to redeem whatsoever they vowed, being of that nature, that it could not bein the very kind it selfe performed. For otherwise, if a man did vow Le. 27: 9, 10. any such thing, that was not to be redeemed by monie, but to be paid as we say in kind: insomuch, that if any should put to by a better to give a woorse, he should then give both. As also on the other side, som things were so detestable, as the price of whoordom, or advantage
gotten by bauderie; and som things so vile and of so smal account, as the price or valu of a dog; and som things so fully the Lords already, as the first-born, that Deu. 23: 18. Lev. 27: 26. no vow to the Lord might be made of them. But the things, that once being vowed, might be by the parties again redeemed, were such as might not be offered in sacrifice, and yet might be given unto the Lord to som other good purpose. As namely, mankind; the common sort of unclean beasts; houses; and land. Of which only mankind had the price set: the rest were to be taxed by the preest. The price or rate of the redemption of man, was according to his sex, and yeers: and that after this maner. Le. 27: 3-7. A man-child vowed, being betwixt a moneth and five yeers old, was priced at five shekels: from five, to twentie, at twentie shekels: from twentie yeers old to three score, to fiftie: from three score upward to fifteen. A woman-child of the first compas of age, to three shekels: of the second, to ten: of the third, to thirtie; and of the fourth, to ten. Lev. 27: 8. Saving only that a proviso is had for such as were not able to pay after this rate, that the preest might at his discretion take it down to their abilitie. As for the Lev. 27: 11-25. other three, the preest had to set the rate according to his discretion. But in these things this was to be observed, that [Page 51]although any others might bie them at the price that the preest did set, Lev. 27: 13, 15, 19, 27. yet might not the owner himselfe so redeem them, but by adding a fift part more. And this is the effect of the law of vowes, so much as appertaineth to this praesent purpose. Wherby we may see, that although God would take at their hands a work of their own: yet, that it might not be any other, but such as was subject to the direction that God appointed. So far is it from him, to accept any thing in good part, that is not his. And to the end that they might not fear to be driven to any lak, being so absolutely put by al others, and so praecisely kept only to the bek of God, it is farther to their comfort declared, first, that those Deut. 4: 6-8. 6: 23. statutes and ordinances are of marvelous aequitie and wisdom: then, that a sufficient prophet shal be sent unto them, both Exod. 23: 20-23. to guide them in the wildernes until they com to their promised rest, and to Deut. 18: 15-19. make known unto them the way of health: last of al, both what Le. 26: 3-13 Deu. 28: 1-14. blessednes appertaineth to those that observe them; and what Lev. 26: 14-41. Deut. 28: 15-68. miserie hangeth over the gracelesse heads of those that care not for them. Then, besides that kind of general prohibition of al other wais, he toucheth certain of those by name, of which he would have them especially to beware. Of which sort, although the most of them may better [Page 52]be digested to other places as more proper to them: yet som of them are such, as do not only challenge this place as meetest for them; but also may give sufficient light, how careful it stood them in hand to be, to take heed of that countrie infection, and to follow the direction that God did give them. As namely, first that they should in no wise bow down to the Exo. 23: 24. Deut. 12: 1-4. images of those nations, nor Exo. 20: 23. Lev. 19: 3. Deu. 4: 15-19. have any of their own, of what maner or likenes soever, nor so much as Lev. 16: 1. a piller to looke upon. So likewise that they should not Lev. 17: 7. offer unto divels: Deu. 18: 10. Lev. 18: 21. & 20: 2. nor make their sons and their daughters go thorough the fire: nor offer of their seed unto Molok. Thirdly, Lev, 19: 29, 36, 31. & 20: 6 De. 18: 10, 11. that they should not use any sorcerie, witch-craft, southsaieng, charming; or regard either times, or the flieng of fouls, or such like. Fourthly, as touching the propertie of earthlie things, that no man should account to have such propertie in his possessions, but that it should be lawful Deu. 23: 24, 25. for any man passing by, to eat of his neighbors vines, or corn (so that he put up none to carrie away with him:) Lev. 25: 23-28. and that himselfe might not for ever alien his lands from him and his, by the privilege of the Iubile, nor sel at al but with clause of redemption; Lev. 25: 29-34. nor any way alien the Levites possessions. That in al their doings to him, sinceritie is needful.
23 Concerning the maner of doing this dutie in such sort as is required, the first [Page 53]point of it was to walk before God in al sinceritie and singlenes of mind, and in no thing to behave themselves otherwise than became their holie calling. And there were two sorts of praecepts that did appertain heerunto. Those I account of the first sort, Generally of al. that generally appertain unto al: and such of the second, as do specially appertain unto som, by the vertu of som special profession, that they are in. Concerning the former sort, first of al it is plainly forbidden, to Lev. 19: 12. use the name of God in matters of untruth; or, any way to pollute his holie name: and required, that they Leu. 20: 7, 8. sanctifie themselves, and be holie in al their doings. Then also, the same care that they ought to have of sanctifieng the Lord, is commended unto them by divers figures. As namely, De. 23: 1-8. that a maimed person, or a bastard of a common harlot, or an Ammonite, or a Moabite (for that they did not releeve the children of Israel as they passed by, towards their land of promise) might not enter into the congregation of the Lord; nor the Idumaean, nor the Aegyptian neither, til the third generation. So likewise among the people themselves, and the whole multitude of the same one with another, divers cases there were, wherin they had to acknowledge themselves unclean, and to withdraw themselves for a time, both from [Page 54]divers exercises of religion, and from the assemblie of the people: as Le. 11, & 15 Num. 5: 1-4. & 19: 11-16. Deu. 23: 9-11. if themselves had the leprosie or any issu; if the man had his seed parting from him; or if the woman were in hir flowers: if at any time they did eat of that which died, or was torn with wild beasts; or of any such creature as was forbidden, whether beast, bird, or fish: or if they did but only touch them, or a dead bodie, or any such thing as was by law unclean. To the selfe same end it is, that if Deut. 15: 21, 22. the beast that they ment to offer had any blemish, though it might be eaten at hom, yet might it not be brought unto the Lord, Lev. 22: 21, 23. nor stand for any that before was vowed unto the Lord: that at the death of their frinds they might not De. 14: 1 [...], Lev. 19: 27. moorn (as the heathen did) immoderately, but so take up themselves betimes, that after they had yeelded a little to nature, they might forthwith declare themselves, very wel to like of Gods doings: that if Deut. 21: 10-13. an Israelite would marrie with an heathen woman taken in war, she must first passe through certain ceremonies that should witnes such uncleannes in hir, as that otherwise an Israelite might not marrie with hir: that Deut. 23: 12-14. when any man was disposed to ease himselfe, he shuld make a little pit, and after that he had done his easement therin, he would cover it again, that no bodie might take noiance [Page 55]therby: and Lev. 6: 28. & 11: 33. & 15: 12. that even their pots and such other vessels as they had in use, should in divers cases be unclean unto them; and then, either broken, if they were of stone, or rensed if they were of wood, or scowred if they were of mettal. So likewise in the law of vowes many things there are that do plainly declare, that although it be by nature a voluntarie act, and therfore may seem that needs it must be very welcom to God, yet is it not so easily excused, but altogither put by, unlesse it bring sinceritie with it besides. For this cause first of al it is required, that Deu. 23: 18. neither the filthie lucre that is gotten by fornication or such like, nor so mean a thing as the price of a dog, be at time vowed unto the Lord. So likewise, Deut. 23: 21-23. that when they had vowed such things as might be performed, they should not then delay the performing of them: although that otherwise it had been no fault in them at al, not to have vowed. As also on the other side it was forbidden Lev. 27: 10. to put a woorse in the place of that which was vowed (which if they did, they had to give both: or Lev. 22: 18, 19. to bring a blemished beast for a vow before made: or Lev. 27: 28, 29. to redeem or praeserve any heerin, or that which was utterly abandoned frō any use unto the Lord, as afterward Ios. 6: 17, 18 More specially of som. Iericho was after this maner by Iosuah abandoned. Those that do appertain more specially to som, by reason [Page 56]of their special profession, are especially but of two sorts: such as appertained to the preests; and such as appertained to the Nazarites. The preests were such as God had chosen from among the rest of the people neerer unto him, and to have much dealing with him on the peoples behalfe. Vnto them therfore he praescribeth certain rules of special sanctification somwhat more streightly than unto others. As namely, first generally to al, that they should Le. 10: 8-11 not drink wine or any strong drink, when it was their course to be about the office of their administration: to the end, that they might the better be able to judge betwixt the holie and unholie; between the clean and unclean; and better teach the children of Israel as they ought. And that Lev. 21: 16-24. none of them, of the seed of Aaron, having a blemish in any part of their bodie, might execute the preests office; and yet might live with them, and take their part of the holie offerings as much as others. Two other laws there were appointed to the preests, but not unto everie of them alike: the one of marrieng, the other of moorning, and other duties to frinds departed. Concerning marrieng, the law that was given, was to restrain the abuse of unseemly marrieng of themselves. The Lev. 21: 13-15. high preest mght not marrie any that had plaid the harlot, or been divorced, or was [Page 57]a widow: but only, a maid. The Lev. 21: 7, 8. inferior preests might marrie widows: but not such as had been polluted or defamed; or before divorced from any other. Concerning moorning, and such other funeral duties, the high preest might Lev. 21: 10-12. not moorn for any, or do such things at funerals as others commonly were woont, and might. The inferior preests had som more libertie, but Lev. 21: 1-6. yet restrained to certain persons that were neer unto them; as father, mother, son, daughter, brother, and unmarried sister: otherwise they might not have ought to do with the funerals of any; no not of the magistrate. As also, not only Aaron the high preest, Lev. 10: 6, 7. but Eleazar, and Ithamar likewise being under preests, though heer they have libertie to moorn for their brethren, yet there they were forbid to moorn for those two of their brethren, that were then suddēly destroied with fire for their sin: belike, bicause they were taken away in Gods displeasure, and they could not wel moorn for them, but that they must seem somwhat to repine against the severitie of Gods judgements. The Nazarites were such as tooke upon them a special vow of holines, not cō strained, but (as it were) of their own accord. Seeing therof that needs they would be Nazarites, that is, separate from the common sort, and drawing neerer (for the [Page 58]time) unto the Lord, he gave unto them also certain outward observations of special holines: that so in that voluntarie separation of theirs, they might not so easily take in vain the name of God; but do indeed as they did praetend, and tooke upon them to observe. And the law that was given to the Nu. 6: 1-21. Nazarite, was no more but to teach how, or in what maner to Vers. 1-5. consecrate himselfe; how in the time of his separation he might Vers. 6-9. be defiled; how that pollution was to be Vers. 9-12. clensed again; and how he had to Vers. 13-21. finish his vow of separation. But the soldier also hath a special charge, De. 23: 9-11. if he know himselfe to be unclean, to avoid himselfe out of the camp for the time.
24 The other point of this their dutie, And that they must be zealous withal. that was to be directed to the person of God, is, that they should be zealous towards God, or earnestly bent to the way of godlines and religion: so to cal them from the common corruption of the world, in being so carelesse of religion, or so faint in the worship of God, or any good work; and yet marvelous earnestly bent on the vain, and corruptible things of this praesent world. The things that do appertain heerunto are three. First, the requiring of the seventh dais rest: then the commending of the scriptures unto them: last of al the allowing of vowes. Concerning the seventh dais [Page 59]rest, it was ordeined, First in the sabbaoth. that Ex. 20: 8-11. & 23: 12.31: 13-17. & 34: 21.35: 1-3. Lev. 19: 3, 30.26: 2. Deu. 5: 12-15. everie seventh day should be a sabbaoth, that is, a day of rest: the meaning wherof was, that the people themselves withal their families & their cattel also; and that al such strangers as dwelt among them with their families and cattel, should that day cease from al maner of their usual labors, and keep it an holie rest unto the Lord. To the end they might the better observe it, he doth both give them to understand, that as he doth therby Lev. 19: 2, 3. require holines of them, so doth he himselfe Exo. 20: 11. & 31: 13. sanctifie those that truly observe it, and so performeth in them his own request: and, although he do so praecisely require it, that he alloweth not so much as the Exo. 35: 3. kindeling of a fire on that day, no not Exo. 34: 21. in seed time, nor in harvest; yet maketh he the Exo. 31: 14, 15. & 35: 2. breach therof to be death. As also he sheweth them another commoditie that hangeth theron, which himselfe to their own use requireth, that is, that he wil have that a rest-day Exo. 20: 10. 23: 12. that themselves, their servants, and cattel may rest theron from their woonted labors: which must needs make them a great deal more fresh to continu their labor. Then in the studie of the scriptures. The scriptures were commended unto them that they should have a special regard of them, and be very studious both to know, & to do the law of the Lord. To this they were lead three maner of wais. [Page 60]The first was, that they should have the words of the law written, and that verie plainly, Deut. 27: 2, 3, 4, 8. first upon certain great stones, set up, and plastered for the same purpose at the entrance of the land, so soone as they shal com thither: then Deu. 6: 5-9. in their own houses upon the gates and posts therof: yea, and to have the same Deut. 11: 18-21. bound to their hands, and as a frontlet between their eies to put them in better remembrance therof. The next was, that they were commanded to have Num. 15: 37-41. Deu. 22: 12. fringes, and ribbands of blew silk upon their garments, to put them in remembrance of the law of the Lord, to do after it, and not to follow their own inventions, little regarding the law of the Lord. The last was, that they were willed both for their own better instruction, and for the spreading forth of religion continually to Deut. 6: 7. & 11: 19. teach the law to their children, and to talk therof in their own houses, or as they walked by the way, when they laid them down to sleep, and when they rose up again to their work. By al which things we may perceive that he would have them verie studious and careful how to be godly. In which respect he doth also warn thē Deut. 6: 10-12. & 8: 10-15. then specially to take heed to themselves that they do not forget the Lord, when they shal wax wealthie, and have abundance of al good things: for bicause that worldly felicitie, ingendring [Page 61]in man a love of the same, doth very much abate the zeal that erst before we had unto godlines, and maketh us worldly, insomuch that after that once we com unto wealth, then do we for the most part Mat. 6: 24. Luc. 16: 13 1. Tim. 6: 9, 10 either utterly dispise the way of godlines, and wholy give over our selves to the world: or els do we lean so much to the latter, that we do verie much dispise the former. Lastly in vowes, or voluntarie worship. The allowance of vowes that before I spake of is this. Seeing that it pleased God to allow of vows, as it may sufficiently appeer by that which is said of them alreadie; and wheras a vow is nothing els in effect, but a voluntarie work of thanks-giving to God for his goodnes towards us, by proceeding out of a more fervent zeal, than is for the most part to be found, either in the common multitude, or otherwise in himselfe that voweth: heerby it appeereth, that GOD doth not only allow of a singular zeal; but seeing that himselfe doth vouchsafe to praepare the way wherin it may orderly proceed, and wherby it may be able to com unto him, and to his gratious acceptance, he doth himselfe also invite us therunto, or rather seeketh to breed in us a special and a singular care to do our service unto the Lord: the thing that now we have in hand.
25 Concerning their life one towards [Page 62]another, Of their dutie to superiors. that which first we have to fal in hand withal, which is, that everie one honor their parents, and so consequently reverence ech other in his degree, so far as he is any father or mother unto him, is in the law very breefly set down: belike bicause it is so imprinted in the harts of al generally, that the contrarie vice is odious withal; and sharply restreined of the higher sort. But although the law in this point be verie breefe, yet is it effectual. For first of al, as touching Exo. 20: 12. Deut. 5: 16. Lev, 19: 3. their natural parents they were required to give them du honor; and forbidden Deu. 22: 30 to marrie their fathers wife. As touching Exo. 22: 28. superiors, not to rail or speak evil of them: as touching the Lev. 19: 32. aged, to reverence them. And to the end that they may better perceive how much they ought to aesteem of al men, especially of those that were to good use unto them, they are commanded both in such sort to do Deu. 23: 12-14. their easement, that it be no noiance to any, and so to aesteem of their Deut. 25: 4. laboring ox, as that while he treadeth out their corn, they moosel him not. As indeed if we consider that al such creatures are made to our use, and that by them we reap a notable commoditie one way or other, as Salomon Pro. 12: 10. saith, that a just man regardeth the life of his beast, when as even the mercies of the wicked are cruel: so whosoever entereth into this consideration, [Page 63]if therwithal he be of a thankful nature, he more aesteemeth of the meanest creatures of al that are to any use unto us, than the common sort of worldly people do soundly aesteem of their own natural parents.
26 The next is, What care they should have of their neighbors life or good estate generally. that they were bound to have a care to praeserve and uphold their neighbor in his good estate: and first as touching his life, and whatsoever doth appertain therunto. Vnto this do belong not only the Ex. 20: 13. Deu. 5: 17. commandement it selfe that doth forbid murther generally: but also manie other things that concern other matters of that nature. Al which may be digested into two sorts. Wherof the former is of those that directly and in plain speech do treat therof: the other of those that by outward ceremonies do mean the selfesame thing. Those that do it directly or in plain terms do first of al forbid al maner of violence and hard dealing towards al. As namely, to seek the blood of any; or to Lev. 19: 16, 17, 18. bear any malice or hatred in hart: to take Exo. 22: 25. Le. 25: 35-37 Deu. 23: 19. usurie of their brethren; to Exo. 22: 26, 27. Deu. 24: 6, 12, 13, 17. take or keep such a pledge as might not wel be forborn; or to Deu. 24: 10, 11. take it inordinately. Concerning certain special persons they had charge given, not to deal hardly with Ex. 22: 21-24 Lev. 19: 33, 14 Deut. 24: 14. strangers, widowes, fatherles, or their poore neighbors that com to borrow: as also Lev. 19: 14. not to curse the deafe; [Page 64]nor to put Deu. 27: 18. a stumbling blok before the blind; nor Lev. 25: 39-46. Ex [...]d. 21: 2. & Deu. 15: 12. to have any bondmen of their own nation decaied by povertie; nor to Deut. 23: 15, 16. betray the bondmen of the heathen to their masters again, nor to vex him, but quietly to suffer such to live among them. So likewise they were willed to have so special a care of their neighbor, that they should Deut. 22: 8. batlement their house; Ex. 21: 33. shut up again the pit that they opened; Dev. 22: 4. help up their neighbors ox or asse that falleth by the way; Lev. 25: 47-55. redeem their brethren that were bonds to the heathen; and themselves deal Ex. 21: 2-11. De. 15: 12-18. Lev. 25: 53. kindly with those that serve them. Those that do teach them the same in effect by outward shadows, are such as wil them to eat no Lev. 17: 10-14. 19: 26. blood; Ex. 23: 19. & 34: 26. nor to seeth a kid in the milk of his dam, nor Lev. 22: 28. to kil the dam and hir yoong both on a day; nor Deu. 22: 6, 7. to take the dam with hir yoong.
27 The next thing that they had to praeserve of their neighbors, How careful they should be of their neighbors wedlok. was his wedlok or marriage: which they had to keep undefiled, by the vertu of that commandement, Exo. 20: 14. Deut. 5: 18. Lev. 18: 20. which forbiddeth them to commit adulterie. And to the end they might do it the better, he doth in som cases allow them Deu. 24: 1. divorce, or to put away their wives upon misliking: and doth Deu. 24: 5. exempt them from wars, and such other affairs as might take them away from their wives, for the first yeer of [Page 65]their marriage. And that they might better know how to keep this commandement, and to perform their dutie on that behalfe, he further giveth them to understand, that not only Deu. 23: 17. whoordom is forbidden unto them: but likewise al carnal Lev. 18: 23. & 20: 15. copulation with beasts; or Lev. 18: 22. man, with man: or man with a woman Lev. 18: 19. & 20: 18. in hir flowers: Deu. 22: 5. the man also to go in womans apparel, or the woman in mans apparel, bicause that it would make an easier way unto sin, and therwithal be a cloke for the same: and that they do not suffer their unbrideled and wanton affections to wander, Lev. 18. either to such degrees as were over-neer, and so forbidden; Deu. 20: 1-4 or to hir, whom he hath divorced, after that once she is married to another; or, in case when his neer kinsman is dead withoutissu, to marrie where he list, but De. 25: 5-10. only with hir that is left, so to raise up seed to his brother, or els say nay, and take reproch.
28 As touching his substance, How careful they should be of their neighbors substance. they were commanded to have of it also a special care. And first they were forbidden Lev. 19: 11, 13. to do him any wrong, to steal from him, or to deal falsly with him: as for example, to remoove Deu. 19: 14. his land marks, or to use deceit Lev. 19: 35-37. De. 25: 13-16. in weight or measure. And two cases there are more specially touched, the withholding of work folks hire, and servants wages: and tithes from the Levites: the Lev. 19: 13. De. 24: 14, 15. wages or hire of [Page 66]those that wrought for them, might not be unpaid the same day that they earned it. And if any man Lev. 27: 30, 32, 33. paid not tith of al, as it came to hand, but put by a better to pay a woorse, he was then bound for to give both. If Lev. 6: 1-7. Num. 5: 5-8. at any time a man had done a wrong, either by robberie, or by violence; or by with-holding or denieng the thing that was committed to him of trust; or by denieng and keeping any thing that another hath lost, and he hath found, then the partie that had done this injurie had to restore the domage with his principal, and to put a fift part more therunto: besides a sacrifice to the Lord. If the partie were dead to whom it should be restored, and had no executor nor heir to whom the right therof were du: yet must they not injoy it themselves, nor bestow it as they thought good; but bring it to the Lord, & deliver it unto the preests. Besides that, they might do wrong unto none, but themselves make it up again. If there were a fault, they were also charged Lev. 25: 35-38. Deu. 15: 1-10. to help up the poore that stood in need; to lend them according to their necessitie; and the seventh yeer to pardon them their debt, if they were not able to pay: and not to denie them when they came for help, though the seventh yeer were at hand. So likewise Ex. 22: 4, 5. Deu. 22: 1-3. they were willed to bring hom to the owners such things as were lost, & such [Page 67]cattel as they found straieng: or, if they knew not the owners, to keep them safe til they heard who owed them: as also, in Lev. 19: 9, 10 & 23: 22. De. 24: 19-22. gathering the fruits of the earth, not to gather over neer, that the poor might get som releefe to themselves, after that the others have done.
29 Concerning the good name of their neighbor, Not to hurt his name. which also was their charge, they Exo. 20: 16. 23: 1. & Deu. 5: 20. were not only forbidden false witnes: but, to make the matter more sure Lev. 19: 11, 16. they were also forbidden al maner of lieng, and to be a carrier of tales.
30 The last of those duties that they did ow to their neighbor, How they should content themselves with their own estate. was Exo. 20: 17. Deut. 5: 21. that they should not covet. Which doth cal them to such a moderation concerning the things of this world, as that they ought fully to content themselves with the portion that God had given them, that so they might never go about to praevent any other in theirs. And to the end that they might the better learn this moderation, & learn to keep in their inordinate affections, certain disciplines were given unto them, that might verie wel teach the same. As namely, that Lev. 11: 1-4. Deu. 14: 3-21. certain beasts, birds, and fishes (which otherwise were good, and delicate meats, for many of them, and verie commonly eaten of others) were forbid them: the Lev. 3: 17.7: 22-27.17: 13. blood, and fat of those that were allowed: and Exo. 22: 30. Lev. 17: 15, 16 so many besides, [Page 68]as died alone, or were torn with wild beasts. So likewise that Lev. 25: 1-7 Deu. 15: 1, 2, 9 everie seventh yeer they should forgive debts, and yet take no increase of the earth; and everie Lev. 25: 10, 18, 31, 32, 41, 54. fiftith suffer their bondmen to be free, and lands to return from many of them, to their ancient possessors again: that Lev. 19: 23-25. for the four of the first yeers, they might not eat any fruit of their trees: and that they might not Lev. 19: 19. Deu. 22: 9-11. mingle togither divers kinds, in cattel, seed, or apparel.
31 The direction that they had as touching the publik exercise of their religion is now to be seen. Of their publik exercise in religion: and first of their sa [...]raments. Vnto which most properly appertain three principal things: their sacraments; & sacrifices. Their sacraments (that were of this kind) were only two: Circumcision, and the Pascal lamb. Both which, although they were ordained somwhat Gen. 17: 1-14. Exo. 12: 1-20. before the law was given in mount Sinai; yet were they Lev. 12: 3. Ios. 7: 22. Lev. 23: 5. Num. 9: 2. Circumcision confirmed by the same, and under it in common use, and great force. Circumcision was ordained to Abraham at the first, Gen. 17: 7, 10, 24. what time he sojourned in the land of Canaan, himselfe being 99. yeers old: which was 406. yeers before the giving of the law in Sinai. The matter of the sacrament was the Gen. 17: 11, 12. cutting away of the foreskin of the privie members of al the male children in the land: and Lev. 12: 3. when the child was eight dais old, then was this sacrament to [Page 69]be ministred unto him. The Gen. 17: 7. meaning of the sacrament was, that God made with Abraham and with his seed, an everlasting covenant of special favor: that him and his seed God tooke to himselfe, to be his own peculiar people: and for that cause it seemeth to have a special consideration, that the seal of the covenant was printed on that part of the bodie: that therin they might more plainly behold, both that there was a Deu. 30: 6. mortification of the flesh wrought by the spirit of God, in al that were under the covenant in spirit and truth; and that their Ge. 17: 7, 8. Deut. 30: 6. children appertained to the covenant, as wel as themselves. And it is to be noted, that they were taken to be his people before; and this pledge, or the seal of the covenant afterward given. As for the day, the reason seemeth to be this, that both children should be of som strength to bear it; & that they should not long delay to minister that comfortable sacrament unto them. Last of al Gen. 17: 12-14. it was ordeined, that al should take that sacrament on them: and that such as would not, should be cut off from among the people. The Pascal lamb, The pascal lamb. their other sacrament, was instituted or ordeined to the whole people Ex. 12: 3, 51. a little before their deliverance out of Aegypt. The matter of the sacrament was this. The Ex. 12: 1-11. tenth day of their first moneth (named Nisan) they should take [Page 70]from among their sheep or goates, a yoong sheep or a goat of a yeer old, of the male kind, and the same without blemish: him should they keep until the fourteenth day of the moneth, and then kil him at even. Ver. 7: 22. Then they should take the blood of him in a basen, & with a bunch of hysop sprinkle of the same on the upper posts of their doores, and on both the side posts. They should Ver. 8, 9, 46. rost the carcase whole, and not break a bone of it: they should Vers. 8. eat it with unleavened bread; with sower herbs; and like Vers. 11. passengers readie to go their journie, with their loins girt, their shooes on their feet, their staves in their hands, and make a quik dispatch therof: Vers. 43, 44, 45, 48. Vers. 4, 46. Vers. 10. none but Israelites, or such strangers as were circumcised should eat therof; they should be so manie, as might conveniently eat it; and whatsoever remained therof to the next morning, that should they burn, or consume with fire. This sacrament was ordeined to be received Exo. 12: 14. everie yeer once, at the time by the law appointed; & had Vers. 14-20. one of the three principal feasts therunto annexed. By the reason Num. 9: 6-9. of uncleanes, or being in journey, it might be deferred to the same day of the next moneth. But Num. 9: 13. otherwise might not be deferred of those that were clean, and were at hom. Howbeit, the unclean might not eat therof. The meaning of this sacrament [Page 71]was, both to assure the people that then lived, of two notable benefits that immediately after the institution of it were to insu: and to Exo. 12: 14, 24-27, 42. keep up those benefits in fresh remembrance, both to themselves and to al their children, that should afterward follow. The benefits, of which they were heerby assured at the first institution heerof, and which afterward were kept in memorie by the same, were, Exod. 12: 13, 23, 29. that the Lord spared them at the sprinkling of the blood of that lamb, when as he destroied the first born of al the land besides; and Exod. 12: 17, 41, 42. immediately after delivered them out of the hands of Pharao, and from their long and miserable bondage. Nevertheles, bicause these benefits could not be grounded but in their promised savior, therfore did this sacrament to so many as had that consideration nourish (besides) a comfortable, and a faithful expectation of Christ, and of the force of his death and passion: as afterward he was more plainly known, to be both our 1. Cor. 5: 7. pasover, and the Iohn. 1: 36. lamb that taketh away the sins of the world.
32 The sacrifices that I speak of are verie divers, and therfore harder to be conceived. Of their maner of sacrificing: and first of the place. Neither is the diversnes of them the only cause that they are somwhat hard to be conceived: but also, bicause they cannot wel be understood without the knowledge of [Page 72]certain other things first had; and of their solemn feasts withal. Those other things are especially three: what was the place were they might sacrifice unto the Lord; what the persons were that ought to do it; and what were those creatures out of which they had to choose their sacrifice. So it shal be needful, to say somwhat of these things first: and after to come to the sacrifices themselves. And concerning the place it is first to be considered that a restraint was made: then, what the place was wherunto they were restrained. The restraint that was made, was that they should offer their sacrifice no where els, but only before the Lord. And that was, for the time of their pilgrimage, and until another place was chosen, only where the sanctuarie was: afterward in Ierusalem, at the temple there. Concerning the former of these, Lev. 17: 3-5, 8, 9. it was death to offer any where els when they were in the wildernes, either in the host, or without, but only before the sanctuarie or tabernacle. As touching the other, they were warned beforehand De. 12: 4-14 that when they came to their land they shuld not offer their sacrifices where they thought good, but only in that place, which the Lord shuld choose or name unto them. Nevertheles, bicause we are now to inquire, but only of that maner of government that in the wildernes [Page 73]was praescribed unto them; and bicause the maner and use of the former doth sufficiently shew the use and maner of the latter: therfore it shal be sufficient for us, for this compasse that now we have taken, to cast our eies on the sanctuarie only, as it was at the first ordeined unto them. But bicause that it was mooveable, therfore it is expedient to consider, both what the thing it selfe was, and what was the maner of remooving the same. Of the tabernacle. The place it selfe consisted of two principal parts: the tabernacle, and court wherin it stood. The tabernacle it selfe was as it were a church or chappel, ordained for divine service; but of set purpose so made, as that it might be taken down, carried with them, and set up again, so oft as they would: as it was expedient and needful for them, who at that time that it was ordained, were in a long and cumbersom journie towards the land of Canaan. It was therfore Exod. 26: 15-30. made of divers parcels, redily framed to be joined togither, so to stand by it selfe upright. In steed of a roofe Ex. 26: 1-14. Exo. 25: 37. it had coverings cast over the top of it: and lights within, in steed of windows. Which frame being so set togither, was of that quantitie, that (if their cubit were al one with ours) then Exod. 26: 16- [...]5. was it in length fifteen yards; in breadth six; in height five; and the maner of it was to be reared up towards the west. Thus have we a [Page 74]general view therof. But to the end that we may more perfectly see it, let us now more specially consider, wherof it was made; how it was parted; and wherwithal ech part was furnished. Concerning the stuffe, the text declareth that the sides therof were made of Exo. 26: 15. boords: which notwithstanding were such, as we more properly cal planks. As indeed the use wherunto they were ordained doth necessarily import that they must needs be of good thiknes. And Ant. Iud. li. 3. cap. 5. Iosephus writeth that they were a handful thik. They were of a kind of wood which they called Setim, somwhat like to white thorn, and so durable that it is said of som, never to rot. They were Exo. 26: 16, 18, 20, 22-25. in length, five yards; in breadth, one cubit and an halfe; in number, for ech side twentie, and for the west end eight: which truly answer the aforesaid measure of the tabernacle. Vers. 17. Everie of these boords had at the neather end a couple of tenons: for the which there were provided as many Vers. 19. sockets with mortases in them, wherinto the boords were to be let, when the tabernacle was to be reared. And Vers. 26-30. to compact the whole frame better togither, there were ordained certain bars of the same kind of wood for every side five: of which one shuld passe through the midst of the boords throughout the whole side of the tabernacle, and the other four should by certain [Page 75]rings be coupled to the boords, and so join them fast togither. Exo. 26: 29. Al these boords, with their bars and rings were overlaid with beaten gold: and Vers. 19. their sockets were of silver. The coverings or hangings that were cast aloft on the tabernacle, were divers: those that were in-most, very fair, and costly; those that were out-most, of courser work, and such as were meetest to bear off the weather. The Exo. 26: 1-6 in-most of al was fine twined linen, blew silk, and purple, and scarlet, and imbrodered fair. Ver. 7-13. The next unto it of goats hair: Vers. 14. the third of rams skins colored red: the fourth, and out-most of al of badgers skins; with the hair on (as it seemeth) for that so it might better keep off the weather. Which hangings Vers. 2, 3, 8, 9, 12, 13. were of that largenes that they did cover the whole frame round about halfe way to the ground, but only at that end which was left open for the way to com in. At which Vers. 36, 37. there was hung a rich hanging of needle work, made of fine twined linen, of blew silk, of purple, & scarlet. Which was hung on five pillers, for that purpose provided, whose heads or tops were of gold, their sockets of brasse, and the rest of Setim wood, overlaid with beaten gold. So have we the outward face or shew of the tabernacle. Within, it was divided into two parts: the division being made Vers. 31, 32, 33. by a rich hanging of the same work that the in-most [Page 76]covering of the tabernacle was of, which was hung on four pillers like to the others, saving that their sockets were of silver. Wheras therfore before it was one, now, by this partition, it is becom two: wherof Vers. 33. the out-most & east part, was termed the holie place, or the tabernacle of the congregation: the in-most or west part, the most holie place. In the out-most of these two Ver. 35, & 30: 6. there were three principal things: a table, a frame for lights, and an aultar; in the in-most, Vers. 33, 34. but one, which was the ark of testimonie. The table was Exo. 25: 23-25. of Setim wood, but overlaid with beaten gold, and the work therof was fair. The frame that was ordained for lights, was Vers. 31-37. as it were a great standing candlestik of beaten gold, branching foorth in such sort on ech side, that it yeelded in al seven branches, on the tops of which were seven lamps. The Ex. 30: 1, 3. altar that I speak of, was of timberwork within, as the table was: but overlaid with beaten gold. The use Exo. 25: 30. of the table was that theron should be bread continually, which was called the shew-bread Vers. 37. of the standing candlestik, to give light: and Ex. 30: 7-10. of the aultar that incense or sweet perfume shal everie day be burned, and once a yeer the reconciliation made theron. Of which afterward somwhat more largely. These were Exo. 26: 35. & 30: 6. Num. 8: 2. placed, the table on the north side of the tabernacle; the standing [Page 77]candlestik on the south; and the altar in the midst toward the hanging that parted both these places. In the in-most place which was called the most-holie, there was nothing els Exo. 25: 10, 11, & 26: 33. but an ark or chest, of timberwork, but overlaid within, and without, with beaten gold. The lid wherof being of the same stuffe, had Exo. 25: 17-19. at ech end a cherub, with their faces, & wings stretched foorth one towards another: and the place where their wings met (about the midst of the chest lid) was a place of special account. This chest was called Exo. 25: 16, 21. the ark of testimonie, for that it had the tables of testimonie, or ten commandements therin: and the middle place of the lid between the wings of the cherubins, was called the Vers. 17, 22. mercie-seat. And it is to be noted Exod. 25: 12-15, 26-28, & 30: 4, 5. that both this ark, and altar, and table in the other; had rings and bars of the same stuffe that themselves were of, for the more convenient carriage of them. We read also of certain other implements, that did appertain to certain of these: as of Exo. 25: 29. certain dishes, goblets, or bouls, and incense cups; that did appertain unto the table, that so the shew-bread might more decently be set theron, and incense on the top of the same: & Vers. 38. snuffers, & snuffing dishes that did belong to the standing candlestik: al which were of pure gold.
33 Concerning the court, we have in like [Page 78]maner to consider, Of the court of the tabernacle. not only the court it selfe: but divers other things likewise that were placed therin. The court that I speak of, was a plot of ground taken into the use of the tabernacle: wherin the tabernacle it selfe was placed, and divers other things done, that did appertain to the worship and service of God. The Ex. 27: 9-18. form of it was square: the quantitie of it fiftie yards in length, and five and twentie in bredth: Vers. 9. compassed about with hangings of fine twined linen Ver. 18, & 38: 18. two yards and an halfe high, hoong upon pillers for the same purpose provided. Which Vers. 10, 11. pillers were on either side twentie, and at ech end ten: al Vers. 17. having their sockets of brasse; and their heads or tops of silver. But Vers. 14, 15. at the east end (where was the comming in) the linen hangings did reach from ech corner towards the midst of that end, but fifteen cubits only, and so fifteen yards in al: and left the other ten yards in the mids, Vers. 16. to be hoong with a richer hanging, which was of blew silk, and purple, and scarlet, and fine twined linen, wrought with needle. To the hangings also, and curtains of the sanctuarie did Exo. 27: 19. & 38: 20. Num. 3: 37. & 4: 20. appertain a convenient number of cords, & brasen pins to rear up these things, and to fasten them unto the ground. In which court, the tabernacle or sanctuarie was reared towards the upper end therof, that so the other part of the [Page 79]court might yeeld more convenient roome for such service as was there to be done. The other things that were placed therin and belong to this discourse, were especially two: the brasen altar, and the great laver. The Exo. 27: 1, 2. brasen altar, which was for burnt sacrifices, and such like, was of timberwork within, but overlaid with brasse round about: and Vers. 4, 5. had within, in the hollow therof, a grate of brasse, wheron the sacrifice should lie with the fire, and wood therunto belonging. And this altar Vers. 1. was in length five cubits, in bredth as much, and in height three: and had Vers. 2. horns at the corners therof, of the same stuffe, that it selfe was of, wherby they might more conveniently bind their sacrifices unto the altar. Vnto which altar Vers. 3. belonged certain other implements, as namely, ash-pans, beesoms, basons, flesh-hooks, fire-pans, and such like: al which were of brasse, sutable unto the altar it selfe. This altar was to be placed in the neather part of the court, as it were about the midst of the whole, before the doore of the tabernacle, and a reasonable distance from it. The Exod. 30: 17-21. laver was a mightie great vessel of brasse, wherat the preests should wash, when they went into the sanctuarie, and when they came foorth again to offer any sacrifice: and therfore was it placed in convenient room meet for that purpose; even [Page 80] Exo. 30: 18. between the sanctuarie, and the great brasen altar.
34 But this tabernacle (as I said) togither with the court & al the furniture therunto belonging, How they had to pitch about the tabernacle: and in what sort they had to remoove. was to be caried from place to place: and to be placed among the people, not at aventure, but after a set praescribed order. Heer therfore we have more specially to consider, both how they camped about the tabernacle, and how they removed. Of those that camped about the tabernacle, there were two sorts: som that had som special charge about it; & the residu of the people. Those that had som special charge were especially, Moses, & Aaron: then also al the Levites besides. Moses & Aaron camped Num. 3: 38. at the east end of the tabernacle, before the entrance therunto; the Levites about, by the other sides: the Koathites on the Num. 3: 29. south side, whose number then Num. 4: 36. was 2750; the Gersonites on the Num. 3: 23. west end, whose number Num. 4: 40. was 2630; and the Merarites on the Num. 3: 35. north side, whose number Num. 4: 44. was 3200. The residu of the people camped a convenient space without these: but round about the tabernacle also. At the Num. 2: 3-9 east end camped the tribe of Iudah with two other tribes, Isachar, and Zabulon associate unto him; but it selfe bearing the standard: who were in al 186400. On the Nu. 2: 10-16 south side Ruben bearing the standard, with Simeon, & Gad [Page 81]associate unto him: who were in al, 151450. at the Nu. 2: 18-24 west end, Ephraim bearing the standard, Manasses and Benjamin being under the same: whose number was 108100. On the Nu. 2: 25-31 north side the tribe of Dan, with Asser, & Nephthalie his accomplices: whose host was 157600. When they were to remoove, the Num. 9: 17-23. cloud ascending frō the tabernacle, & going forward, did both give them warning of remooving, and it selfe led them the way. Then the preests were to com & lap up the ark, & the other holie things: & themselves, with the ark on their sholders, first of al to follow after. At which time Num. 10: 35 Moses was woont to say; Arise, O Lord, & let thine enimies be scattered, & let them that hate thee flie before thee. Concerning the people, Nu. 10: 5, 6. at the sound of the trumpet they were to set forward in those four main armies, everie one under their standard: Num. 2: 2, 17.10: 5, 6. first Iudah; then Ruben; thirdly Ephraim; & last of al Dan, which also was called Num. 10: 25 the gathering host, bicause it shut up al, and tooke al with it, that dragged or fainted by the way. Concerning the Levites it is not so plainly set down how they should march on: but by the nature of their charge, and by a journie that afterward they tooke, it appeereth, that the Num. 10: 17 Gersonites and Merarites went betwixt the first two armies, the one carrieng the timber-work of the tabernacle, the other [Page 82]the curtains & hangings: and so made al readie against the others came. Then that Num. 2: 17. 10: 21. the Koathites followed in the midst, betwixt the second and the third armie, with the sanctuarie, and the holie things. The third space between the battels, that is, the space betwixt the third and the fourth main armies seemeth to be left for those that were sik, feeble, and wearie, bicause that so the host of Dan (that Num. 10: 25. came last and shut up al) might best see unto them. And thus going on in roial maner, they were Num. 9: 18. not to rest, til the cloud, that comfortable testimonie of Gods praesence, did stay. But where it staied, there did the preest set down the ark: and then was Moses woont to Num. 10: 36 say; Return, O Lord, to the many thousands of Israel; so (as it were) welcoming hom the Lord again. The Levites also and preests, Num. 10: 21 set al such things as belonged to them in their place again: and the Num. 2: 34. rest of the people pitched round about in their order as before is described. So it appeereth that the Lord would both dwel in the midst of his people; and whensoever they had to travel, then wold himselfe lead thē the way. But bicause this maner of remooving & camping was but for a time, only so long as they were in the wildernes, therfore for this matter this short discourse may wel inough suffice.
35 The persons to whom the sacrificing [Page 83]of these things belonged, were two: Of the ministerie of the tribe of Levie about the tabernacle. the people that did bring their sacrifice; & the preests & Levites which were the ordinarie ministers of those affairs. The partie that broght the sacrifice, had no more to do but Lev. 1: 3. to bring it willingly of his own accord, & to present it before the Lord at the door of the tabernacle of the congregation: but it did appertain to them al, to see they were Nu. 9: 6-10. clean, for that such as were unclean, might not praesume to any such matter: insomuch that Lev. 8: 6, 23, 24, 30. the preests themselves were to be clensed before they entered into that office; although they were specially chosen therunto. Of the Levites. The other parties that had to deal in the offering of sacrifices, and whom that action did properly concern, were (as I said) the preests and Levites. These were one whole tribe or familie of that people, & were Num. 3: 11-13, 45. & 8: 14 diducted from the rest to the ministerie of the tabernacle. Out of which tribe, Exo. 28: 1. & 29: 44. som were exempted from the rest, and appointed to be preests: the Num. 3: 5-9 rest were left to the ordinarie service of the tabernacle, at the direction of the preests, and by the proper name of their kindred were called Levites. Of the preests. Concerning the preesthood it is first to be noted, that the succession and dignitie therof Exo. 28: 1. & 29: 9, 29: 30. Num. 25: 13. was appointed to one only familie of the Levites ever to remain therin, and to go by discent, from the father to the son. So that [Page 84]they were not ordained to be chosen out of the woorthiest: but from time to time were such, as that same one line did yeeld. And yet was it their office to be mediators betwixt God, and man, so far as the nature of figures may bear: and, in the mean while, to repraesent in themselves, and in the office to them committed, the notable mediation that afterward by another was to be made. Wherby it may sufficiently appeer that the force or merit of reconciliation, or of the attonement betwixt God and man, hangeth not on the woorthines or merit of man, but only on the favorable acceptance or goodnes of God. But as the whole tribe of Levie was taken Num. 3: 11, 12, 13. & 18: 6 neerer to the sanctuarie of the Lord, than the rest of the people; and the preests advanced Exo. 28: 1. & Nu. 18: 7. to an higher degree than they: so among the preests also there was such a distinction, that Exod. 28: 3. Lev. 21: 10. Num. 35: 25. one was appointed to be the high preest; and the rest inferior preests under him. Concerning al which, we have to see these two things; how they were praepared unto their function; and what was the proper function of everie one. The apparel of the high preest. Their praeparation consisted in two things; in their appareling, and consecration. The apparel that was appointed for the high preest, was verie Exod. 28: 2. honorable and fair, and for the most part such, as the great men in those countries did commonly wear, [Page 85]excepting the proper form that it had peculiarly in it selfe. His in-most garment besides his ordinarie and Lev. 16: 23, 24. usual clothing, Ex. 28: 4, 39. was of fine linen, and the same imbrodered. The Exod. 28: 4, 31-35. next unto was somwhat shorter, but of blew silk, and having bels of gold, and pomgranates of silk hanging round about on the skirts therof. The Ex. 28: 4, 6-8 uppermost garment of al was called an Ephod, which in shape and form was a short coat, close before: but in substance, and workmanship it was verie costly and rich. For it was made of gold, blew silk; purple, scarlet, and fine linen, and the same imbrodered. Al which were Ex. 28: 4, 39 girded togither with a girdle of needle work. Moreover he had hanging down before his brest, Exod. 28: 15-21. a kind of tablet called a brest-plate of brodered work like unto the Ephod it selfe, an hand breadth square, set with twelve precious stones of divers kinds, everie one of them having the name of one of the tribes of Israel ingraven therin. Which Exod. 28: 14, 22-29. brest-plate or tablet was by certain chains and rings fastened beneath to the Ephod it selfe, and above on the top of the sholders, to a couple of imbosments of gold that for that purpose were set on the Ephod, on ech sholder one: wherin Ex. 28: 9-13. were set two Onix stones, having the names of the children of Israel ingraved in them also, in ech of them [Page 86]six. Into which brest-plate Moses was willed to put Exo. 28: 30. Vrim, and Thumin: that is, light, and perfection: or that tablet should so be wrought, that both the stones and gold therof should be verie cleer, beutiful and fair; and that the workmanship of it should in no point fail so neer as might be, but should be as perfectly wrought as could be devised: that so it might the better lead the partie that shuld were it, to the consideration of greater matters. The Exo. 28: 39, 36-38. attire of his head was of fine linen: and on the forefront therof had a fair plate of beaten gold, by certain laces fastened therunto, wherin was written; Holines unto the Lord. The Exo. 28: 40, 42, 33. The apparel of the other preests. apparel that was for the inferior preests, was also ordained to be such, as might be both comly, and fair: the particulars wherof were these, coats, girdels, bonets, and breeches. Which breeches were to this end ordained, that wheras it was the maner of that people to go in long clothing, the preests might somtimes have their nakednes discovered, their clothes flaring open, & themselves being occupied about their busines, but only by the help of these: and for that cause they were ordained not only for the inferior preest, but also for the Exo. 28: 43. high preest likewise.
36 Their consecration was a solemn investing of them into the office that they had to perform, The consecration of the preests. and had two principal parts: [Page 87]the fact of Moses on their behalfe; and then what was left unto them to do for their selves. The fact of Moses was this. First of al he must have in a readines Ex. 29: 1, 2, 3 Lev. 8: 2. one bullok or calfe of a yeer old, and two rams without blemish: and one basket of unlevened bread, of cakes unlevened tempered with oil, and of wafers unlevened annointed with oil. Then Ex. 29: 4. bringing Aaron and his sons towards the doore of the tabernacle, there Exo 29: 4-9. Lev. 8: 6-9, 13 did he wash them. Which being done, then did he put on their apparel; and annointed the high preest with the holie, and praecious oil. Having so far done with their persons, Exo. 29: 10. Lev. 8: 14. he setteth in hand with the sacrifices that on their behalfe were to be offered; which were three. A sin offering; a burnt offering; and the sacrifice of consecration. The Exod. 29: 10-14. Lev. 8: 14-17. sin offering was a yoong bullok, or a calfe of a yeer old, without blemish, wheron Aaron and his sons that were to be consecrated must lay their hand. Which being done, then had Moses to kil the bullok, to put of the blood on the horns of the altar: to burn the fat, the kal, and the kidneies upon the altar; and to send away al the rest, the flesh, the hide, and the doong to be burnt without the host, after the maner of the sin offerings. The Exod 29: 15-18. Lev. 8: 18-21. burnt offering was a ram, wheron Aaron and his sons must in like sort lay their hands, and then [Page 88]did Moses slea the same: sprinkling the blood round about the altar, cutting the ram into certain peeces, washing the inwards and feet therof, and then laieng al togither on the altar, to be consumed togither with fire. The Exod. 29: 19-21. Lev. 8: 22-24, 30. other ram was for the sacrifice of consecration: on which Aaron and his sons did first lay their hands, and then did Moses kil it as before. With the blood of the sacrifice first of al was to be touched the lap, or nether part of the right ear, both of Aaron, and of his sons, the right thumb likewise, and the right toe of everie of them: then should the altar be sprinkled therwith round about: lastly with it; and the annointing oil mingled togither, both Aaron and his sons and al their garments were to be sprinkled. The carcase of this sacrifice was thus divided. Only Exod. 29: 22-28. Lev: 8: 25-29. the fat, the rump, the kal & the kidneies, and the right sholder were consumed with fire on the altar: the rest was given to Aaron and his sons to be their portion, saving only the brest, which was (for the time) the portion of Moses. That part which was burnt had put therunto out of the basket before mentioned one lofe, one cake, and one wafer: and were al togither first given into the hands of Aaron and his sons. The residu of the flesh that Exod. 29: 31-34. Lev. 8: 31, 32. was given to Aaron and his sons, had al the rest of the bread to go therwithal. [Page 89]Of which none might eat but Aaron and his sons, and that sodden, and before the doore of the tabernacle: none other might eat therof; and so much as remained til the next day, was to be burned. Al Exod. 29: 35-37. Lev. 8: 33-36. these sacrifices on the behalfe of Aaron and his sons for their consecration, were to be offered seven dais togither, after one and the selfesame maner: so to clense and sanctifie the altar for the ministration, which by Aaron and his sons was afterward to be done on the same. Concerning that which was left to Aaron and his sons to do for themselves, it was no more, but, after that once in maner aforesaid they were consecrated by Moses, themselves to enter into their office. So Lev. 9: 1, 2. when the seven dais of their consecration were finished, the eight day themselves did enter into their office. At which time (beside Lev. 9: 17. the daily sacrifice of that praesent morning) first they Lev. 9: 2, 8-14. offered for themselves a bullok for a sin offering; and a ram for a burnt offering: then Lev. 9: 3, 4, 7, 15. for the whole people, an he-goat for a sin offering, a yoong calfe an a lamb for a burnt offering; a bullok and a ram for a peace offering, and a meat offering mingled with oil. These they did offer Lev. 9: 8-23 after the several rites or customs of everie one. At what time Lev. 9: 24. the Lord on the other side, to win a credit to their ministration, and to shew [Page 90]that he had appointed them unto that office, sent forth a fire from his praesence that consumed the sacrifice on the altar.
37 As touching the Levites, The consecration of the Levites. they were in this sort praepared to their office. First Num. 8: 6, 7 they were sprinkled over with water, and were charged to shave their heads, and to wash their clothes. Num. 8: 9-14, & 16-19 After this they were pręsented to Aaron, to offer unto the Lord as an heave-offering of the children of Israel, diducted from the rest in steed of the first born of al the people, which by good title did before belong unto the Lord. On whose behalfe Nu. 8: 8, 12. Aaron was to offer unto the Lord the day of this their separation to the service of the tabernacle, two yoong bulloks, the one for a sin offering, the other for a burnt offering. Which being done, Nu. 8: 15, 22 then were they admitted unto their charge.
38 Concerning the proper function of these, Of the proper function of every of these: and first of the preests. it was the office of the preests Le. 9: 1-4, 7. Num. 18: 7. to offer sacrifices both for themselves, and for the people; as wel the ordinarie, as extraordinarie, as occasion served: to keep the Lev. 24: 3, 4. lamps burning, and therfore to dresse them both morning and evening; and therwithal, at that praesent, to Exo. 30: 7, 8 burn sweet perfume unto the Lord on the altar of incense; and Exo. 25: 30. Lev. 24: 8. everie week to shift the shew-bread, taking away the old, and setting on new: to Lev. 9: 7, 22. & 16: 34. Num. 8: 19: & 6: 22-27. make attonement for the people, and to [Page 91]blesse them: to Lev. 10: 11. instruct the people in al such things as concern their dutie: therfore Le. 10: 9, 10. to have a special care of themselves, stil to keep and increase their knowledge & zeal, that so they might ever be able to teach the people, and soundly to judge between good and evil: & specially Le. 13, & 14 Deut. 24: 8. to judge of the leprosie, who it is that hath it, and who is clean. Of the high preest. Vnto the high preest was committed Nu. 18: 1-8. the cheefe oversight of such things as appertained to the sanctuarie & service of the Lord: and yet not so, but that the other preests also stood charged therwith. And De. 17: 8-12 if any matter of controversie were found in any part of the land so hard, that the magistrates, and Levites there, could not tel what to say unto it, then shuld it be brought before the high preest, & before the cheefe magistrate in those dais, there to be decided by them. Again, the high preest Lev. 16: 1-34 might only enter into the most-holie place: and that but once everie yeer, on the day of reconciliation, there to make an attonement for himselfe, for his houshold, and for al the congregation of Israel. Carriage of the ark. The inferior preests had (as it seemeth) the charge of bearing the ark. For though it be left to the charge of the Nu. 4: 4, 15. Koathithes generally among other of the holiest things of the sanctuarie: yet bicause the preests must needs be of that kindred, and bicause that Ios. 3: 8. God himselfe [Page 92]commanded Iosuah to bid the preests to bear the ark (as also they did Ios. 3: 14. both in passing over Iordan, and in Ios. 6: 12. compassing of Iericho and such like) it seemeth to be a peculiar charge to them especially belonging. This is certain that Nu. 4: 5-15, & 17-20. Aaron and his sons (and so consequently those that after them succeded in lineal discent) were charged to cover both the ark, and al the other furniture of the holie place, before that others should com to take it up, or so much as be in praesence while it was don. As also Eleazar was specially Num. 4: 16. charged with the oil for the lights, with the sweet perfume, with the daily sacrifice, with the annointing oil, and with the oversight of the sanctuarie it selfe, and such things as therunto appertained. Concerning the Levites, The charge of the Levites. wheras Levie their great & common ancestor Gen. 46: 11. had three sons, Gershon, Kohath, and Merari, & everie one of these Ex. 6: 16-25. Num. 3: 22, 28, 34. grew to a several familie, hence commeth it to passe, that as they were three sundrie families, so was there allotted to everie one a several charge about the tabernacle, beside that same which they had common to them al. That which was common to them al, was Num. 3: 6-8. 8: 19. & 18: 2, 3, 4, 6, 21, 23. to help and assist the preests about the service of the tabernacle, that is, about the dressing and praeparing of sacrifices and such like: as also to teach and maintain the knowledge of the law among [Page 93]the people, Lev. 10: 11 that being som part of the work of those that served in the tabernacle; and themselves being Gen. 49: 7. Num. 35: 1-8. Ios. 21: 1-40. afterward so placed throughout the land, as might be most commodious to give foorth and maintain a light unto al. That which was allotted unto the several families, was but temporal; that is, so long as the tabernacle was to be remooved. During which time they were assigned to carrie the same so oft as needed: the Num. 4: 4, 15 Kohathites the most holie things that were appertaining to the tabernacle; the Nu. 4: 24-28. Gershonites, al the hangings, and coverings; and the Nu. 4: 29-33 Merarites al the timberwork, the boords of the tabernacle and the pillers, the cords also and the pins. But it is to be noted, first, that Num. 4: 3, 23, 30. none of any of these families was appointed to the bearing of these burdens, but that were of the age of thirtie yeers, and under fiftie: Num. 7: 3-9. then also that for the easier carriage of these (for God was never woont to overlay his people) the Merarites had four chariots allowed them; & the Gershonites two. And when that this temporal charge did cease, we find that David 1. Chro. 23: 25-27. tooke occasion therby to allot them from twentie yeers old upward to other labors: both 1. Chro. 23: 2-6. about the building of the tēple, as 24000. to build, 6000. to oversee, 4000. to be porters, and 4000. to praise the Lord with instruments ordained therunto; and [Page 94] 1. Chro. 23: 28-32. when that work also should be finished, to al such labors and charges as did appertain to the service of the temple.
39 As for the creatures which they had to offer in their sacrifices, What kind of creatures might be offered. it may soone be seen what they were. For generally they were such, as were their common and usual sustinance. As Lev. 1: 2, 10, 14. beeves, muttons, goates: and som kind of birds, as turtle doves, and pigeons: and of the increase of the ground, Lev. 2: 1, 4, 5, 7. Lev. 7: 12, 13. Lev. 2: 13. Lev. 2: 2. fine flower, corn unground, bread, oil, and wine: salt also and frankincense in divers cases. Concerning the beasts that were allowed for sacrifice, they Lev. 22: 8. & 1: 3, 10. might not be first dead, nor maimed, nor have any blemish, nor be il liking, nor under Lev. 22: 26, 27. eight dais old at the least. Which in most cases, must be only the males: in som the females; and in som, either of both. As for al the rest, there was no special choise in them praescribed: save only, that Lev. 2: 11. the bread that was offered in the meat offerings, must ever be unlevened; saving that Lev. 7: 13. in peace offerings they might bring som levened bread withal: and the bread that they should bring, might be either Le. 2: 4, 5, 7. baked in the oven, or fried in the pan, or made in the caldron: the Lev. 7: 12. form of which was either cakes, or wafers.
40 Concerning the times of their solemnities, Of their solemn feasts and times. of them there were two sorts: one of dais; another of yeers. Of dais there were [Page 95]divers: first the sabbath everie weeke; then the first day of everie moneth; and certain others that came everie yeer. Sabbaths. Concerning the sabbath, the word by nature doth signifie rest: and the ordinance of God for it was, that wheras he had most liberally allowed his people to bestow six dais in the weeke about their usual labors, the seventh day he would have them ever to rest, and to keep it holie unto the Lord. Which being first Gen. 2: 2, 3. commended to man by the example of God himselfe, was afterward Exo. 20: 8-11. & 23: 12 Lev. 23: 3. Deu. 5: 12-15. commanded very expresly by the written word. So that they had both to intermit their ordinarie busines for that day: and to give them selves to holines besides. The first day of every moneth. As for the first day of everie moneth (which also is called the new moone) it was in this somthing severed from other dais, for that Num. 28: 11-15. there was a special sacrifice appointed for it: of which there is somwhat alreadie said in the treatise of sacrifices. And although otherwise we read not of any special solemnitie appointed for that day in the first institution therof: yet afterward in the practise of the church 1. Sam. 20: 5 2. King. 4: 23. we find it often rekoned among their festival dais; and somtimes to be so specially named, that it seemeth with them to have bin of som special account. As that David Psal: 81: 3. assigneththerunto the blowing of trumpets, and a joiful solemnizing therof: and Salomon [Page 96] 2. Par. 2: 4. doth rekon it among others of the solemn feasts: and Isai. 1: 14. Hos. 2: 11. Col. 2: 15. so likewise, both Isai, and Hoseah among the prophets, and long after that; Saint Paul the Apostle. Of these there was one, of more special account, The first day of the seventh moneth. and of greater solemnitie than the rest; which was the first of the Lev. 23: 23-25. Num. 29: 1. seventh moneth: which they were appointed to keepe verie holie; and to solemnize not only with the sound of the trumpet, but also Num. 29: 2-6 with another sacrifice proper to it selfe, over and besides that which was appointed for the first dais of other moneths. Easter. Of those that came everie yeer once, Exo. 12: 1. the first was that which is called Easter: the solemnities wherof were divers. First, that which was Exod. 23: 14-17. & 34: 23, 24. common both unto Pentecost, and to the feast of tabernacles following, that is, that Deu. 16: 5, 6, 11, 16, 17. al the people should make their repair to the place that the Lord had chosen (so many as were of the woorthier sex, and able to travel) there to keep holie the feast to the Lord: then, the eating of the pascal lamb, according to the maner before described; and namely, with none other Exo. 12: 15, 17-20. & 34: 18. & 13: 3, 6, 7 Lev. 23: 6. Deut. 16: 8. than unlevened bread al the whole feast: thirdly, that therin they had to offer a Lev. 23: 10, 11. sheaf of new corn unto the Lord: last of al that their feast was to last Exod. 12: 15, 16. Lev. 23: 7, 8. seven dais togither, wherof the first and the last were of special solemnitie above the rest. But as touching the second point, that is, the eating [Page 97]of the pascal lamb, Exod. 12: 6.13: 10. Lev. 25: 5, 6. Nu. 9: 2, 3, 13. although the law did generally require, both that everie one should eat therof, and appointed both one time and place for al: yet did it allow of certain Nu. 9: 10, 11 exceptions, if any should be either unclean, or in his journey els where, that such might have respit til the same day of the next moneth. Pentecost. The feast of Exod. 23: 16.34: 22. Lev. 23; 15-17 Deu. 16: 9-12. Pentecost which followed next in order, was the fiftith day after Easter: which also was to be holden a verie holie feast unto the Lord, in remembrance of their deliverance out of the bondage of Aegypt. For which their deliverance they were willed, themselves and their families to rejoice togither before the Lord: and to bring with them two loaves of levened bread to praesent the Lord withal. And the better to advance the solemnitie of this feast (besides the praesence of the people, and those loaves that they had to bring for themselves and ther families) there was Lev. 23: 18-21. a special sacrifice appointed on behalfe of the whole people for that pręsent day. After this feast of Pentecost which fel in the third moneth of the yeer, they had no more til they came to the seventh: saving only the first of everie moneth, that before was spoken of. But when the seventh moneth came in, which was about the end of sommer, it did bring with it two notable feasts besides the first day spoken of before. The former [Page 98]of which was no more but one only day: The day of reconciliation. which was Ley. 16: 29.23: 27. Num. 29: 7. on the tenth day of that moneth, & was called the day Lev. 23: 27. of reconciliation. On it was it, that the high preest had to enter into Lev. 16: 34. Exod. 30: 10. the most-holie place, there to make a general attonement for al. On it had the Lev. 16: 31. 23: 27-32. Num. 29: 7. people to cease from their labors, and to afflict and humble themselves before the Lord. On it also (everie nine & fortith yeer) Lev. 25: 9. was proclaimed the Iubile following, by the sound of the trumpet. Five dais after, that is, the Lev. 23: 33-43. Nu. 29: 12-39. The feast of tabernacles. fifteenth of the same moneth began the feast of tabernacles, the last of the principal feasts in the yeer, and of a verie special solemnitie: ordained to cal to their remembrance, how they dwelt in tents in the wildernes fortie yeers. It continued eight dais, and had a proper sacrifice for everie one: but the greatest and most special dais were the first and the last.
41 The yeers that were of special account with them, Their solemnities in yeers. The third yeer. were especially three: the third; the seventh; and the fiftith. The solemnitie of the third yeer was, Deu. 14: 28, 29. & 26: 12-15. that so soone as they had that yeer set out a just tith of al such things as God had given them, they should make a solemn protestation therof before the Lord, that they had truly paid al such duties; that they had withheld, or taken to their own use no part of them, whatsoever need or occasion there was; nor suffered [Page 99]any part of them through negligence to decay in their hands: and therwithal, that they should make their praiers unto the Lord to blesse the people, and the land which he had given them. It was also ordeined, that that yeer they al should have a more special care of those that stood in need, as namely of the Levite, stranger, fatherles and widow; and to that end be of extraordinarie liberalitie towards them, or keepe (as we say) open house for them. But as touching this point, it cannot be denied, but that the writers do somthing varie. For som think that this was another tenth besides the ordinarie tenth of the yeer: others, that it was no other tenth that heer is spoken of, but the ordinarie tenth of the yeer, but that it should be this yeer bestowed not only on the Levites, but also on al the poore generally. Howbeit I take it, that neither of those senses can wel stand with other parts of the scripture heerunto belonging: and that they are not charged, but with protestation of sincere & righteous dealing in those matters; and not to lay out any other tenth, nor to bestow that tenth on others, than otherwise by law they ought, but only to have more special care of the poore, and of their own to be more liberal to them. Whence this third yeer is to be rekoned. And it is to be noted, that this third yeer was not everie third yeer: but the third from the
seventh yeers rest; and so fel no oftener indeed, but only everie seventh, yeer. And therin may we see the wisdom and goodnes of God, that appointed them to make that protestation, and to have a special care of the poore, at such a time as was the easiest for them, being even in the midst of their plentie: when they might most easily amend what defaults they had before made, in paiment of their duties, if any such were; and with lesse hurt to themselves be liberal to others. And seeing that Deut. 15: 9. God doth in any wise forbid to have the lesse care on the poore, when at any time the seventh yeer approcheth, much more are they charged to be careful of them, when as it is furthest of from them. The seventh yeer. The solemnitie of the seventh yeer, rested in three special points. Wherof the first was, that Exod. 23: 10, 11. Lev. 25: 1-7, 20-22. they should that yeer let their ground rest, and neither sow nor plant theron; neither yet reap or take to themselves that which it yeelded forth of it selfe: but that it should that yeer be common, and serve to the use of the poorer sort, and to releeve the beasts and cattel of the feeld. The second was, Deu. 15: 1-6 that no man might trouble or su his brother for debt: but that for that yeer, he had to surcease from al such actions; that so, poore creditors might togither have rest with the land, and so, more easily pay it after. But yet was it lawful to exact [Page 101]the same of strangers, that observed not the law of God, and so had their sabbaths in derision. And to the end that they might be in this case more favorable to their poore brethren, the Lord doth promise that his blessing shal besuch towards them, that so doing they shal find no want. The third and last was, that Dent. 31: 10-13. everie seventh yeer al the people, men, women, and children, and those strangers that dwelt among them, should at the feast of tabernacles resort to the place that the Lord had appointed: and thereshould have the law read unto them, to the end that they al might know it, and keep it. And so it seemeth to be meant of this seventh yeer, that in another place Deu. 16: 14. there is mention of bringing their daughters and maidens to the feast of tabernacles: wheras Exo. 23: 17. otherwise but only the males were required. The fiftith yeer. The solemnitie of the fiftith yeer was much greater. For first of al, that none should be deceived in their rekoning, it Lev. 25: 8, 9. was to be proclaimed openly in al quarters of the land, and on the day of reconciliation, in the 49. yeer going before. So that, wheras Lev. 23.27. they had that day to afflict themselves every yeer: yet in the 49. yeer, on the selfesame day came there to al, this special news of joy and gladnes. In it Lev. 25: 11, 12. the land should rest, as in the seventh yeer. And bicause it might be dowted, how they shuld [Page 102]live, when the seventh and the fiftith concur togither, Le. 25: 20-22 he answereth, that God wilso blesse the sixt yeer with increase, that they shal live therof til new com again. But besides this, which it had common with the seventh yeer, there were two other special praerogatives to it belonging. One Lev. 25: 10 was that freedom must be proclaimed and granted to al: the other, that Lev. 25: 13. everie one had free accesse unto his ancient inhaeritance again. Which benefits were to be enjoied, not only for that yeer; but for the time that should afterward follow: unles themselves by som new act or deed of theirs should com in bondage, or make away the possessions they had.
42 Concerning the sacrifices themselves (further to help the hardnes therof) it shal be good first to say somwhat generally: Of the sacrifices themselves. and then to enter into the several nature of everie one. Which in my judgement may best be done, if we shal sort them al to be one of these two, either ordinarie, or extraordinarie. The ordinarie sacrifice principally is that, which is called the daily sacrifice: which being once set before our eies, wil give unto us such a general knowledge of the nature and form of a sacrifice, that when we com to the rest, we shal not need, but to discourse of their several natures, wherin they varie from the other. Those also [Page 103]may we account ordinarie, The ordinarie sacrifice. which by the law of God the preests were bound ordinarily to offer at their times appointed, without any other occasion given, as request of others, or whatsoever els. Of this sort were divers: but the first and principal was that which was called the dailie sacrifice. Which was Exod. 29: 38-42. Num. 28: 1-8. that everie morning and everie evening the preest should take a lamb of a yeer old, without spot, and praesent it before the Lord, then should he kil and dresse it, and lay it on the altar, and there burn it unto the Lord. Wherunto they must also ad Exo. 29: 40. a certain quantitie of flower, oil, and wine: of flower a tenth part, which was an Omer, which of our measure was about a pottle: of oil and wine, a like quantitie, which was of either of them the fourth part of an Hin, which of our measure was about a pint. Last of al to the latter part of this sacrifice (that is, to the flower, oil, and wine, which also is called Lev. 2: 1. Num. 28: 5. a meat offering) they should Lev. 2: 13. The sabbaoths sacrifice ever put som salt, which in no meat offering might at any time want. Next heerunto is the sacrifice Nu. 28: 9, 10. of the sabbaoth, which was no more but the daily sacrifice doubled: that is, everie morning of the sabbaoth two lambs, and twise so much flower, Other sacrifices for proper feasts. oil, and wine, as before; and so again in the evening. Last of al, there was Num. 28: 11-31. another kind of sacrifice of som greater cattel withal, properly [Page 104]ordained for their other solemn feasts. As namely, for their three greatest feast dais, Easter, Penticost, and Tabernacles; for the first day of everie moneth; and of the seventh moneth, for the first and the tenth besides. For the Num. 28: 11 first day of everie moneth, for Num. 28: 19, 24. al the eight dais of the feast of Easter, and for the Num. 28: 27. feast of Penticost, or weeks there was one kind of sacrifice provided: for the Num. 29.: 2. first day of the seventh moneth besides, for that it was Lev. 23: 24. Num. 29: 1. the day of blowing the trumpets; and for Num. 29: 8. the tenth day of the same moneth, which Lev. 23: 27. was the day of reconciliation; Num. 29: 36 and for the last day of the feast of the tabernacles, another kind of sacrifice somthing varieng from the other: and for everie day besides of the feast of tabernacles, which began the fifteenth day of the same moneth, a several sacrifice. But as these do in som respects varie; so do they in som other agree. They varied in the number of beasts that were offered: they agree in this, that according to the number of the beasts that were offered, the like proportion of flower mingled with oil, and the like proportion of wine was commanded. The sacrifice that ( Num. 20: 15, 24, 31. besides the daily sacrifice in the morning and evening, with the meat offering therunto belonging) was proper to the first day of everie moneth, to everie day of the feast of Easter, and [Page 105]to the feast of Penticost, or Whitsuntide, Num. 28: 11, 15; 19, 22, 24; 27, 30. was, two yoong bulloks, one ram, seven lambs of a yeer old without spot for a burnt offering; and an he-goat, for a sin offering: Num. 29: 2, 4; 8, 10; 36, 38. for the first, and tenth of the seventh moneth, and for the last day of the feast of tabernacles, but one yoong bullok; otherwise al one with the other (but that Num. 29: 6. the ordinarie sacrifice for the first day of the moneth stood on the first day of this moneth also, besides this that now I speak of) for the feast of tabernacles Num. 29: 13-34. the first day of the feast: thirtie yoong bulloks; the second twelve, the third eleven, the fourth ten, the fift nine, the sixt eight, the seventh seven, and with these every day besides, two rams, fourteen lambs of one yeer old without blemish, for a burnt offering, and one hegoat for a sin offering; for the eight day as afore for the first and tenth of the seventh moneth. The meat offering, or the oblation of flower, oil, and wine that should go with the burnt offering in everie one was like, or kept but one, and the selfesame proportion. Which was this, Num. 28: 12 13, 14; 20, 21; 28, 29. Num. 29: 3, 4, 6; 9, 10; 14, 15, &c. that to everie bullok should go three tenth deals (that is, about three pottles) of fine flower mingled with oil; and of wine about one quart: to everie ram, of flower, mingled with oil, two pottles; and of wine a third part of an Hin, which was almost a pint and an halfe: and to [Page 106]everie lamb, of the flower aforesaid one pottle; and of wine one pint. As for the oil which was to be mingled with the flower, although the just quantitie of it be not heer set down: yet seemeth it to follow the former rate, and to be al one with the wine, as we saw in the daily sacrifice.
43 These other sacrifices, Of those sacrifices that are extraordinarie. such as I termed extraordinarie, are those which the preests were occasioned for som special purpose to offer: either on the behalfe of the whole people; or on the behalfe of several persons, themselves, For the whole congregation. or others. On the behalfe of the whole congregation we read of three principal sacrifices which were grounded upon som special purpose. For otherwise those also of which I have spoken before, were on the behalfe of the whole people: & the first of these that now I have to speak of, had a special day in the yeer appointed for it, and so was ordinarily offered everie yeer once; but yet (in my judgement) commeth neerer to the nature of these that follow, than to to the nature of those that are gone before. The first therfore, On the day of reconciliation. and the cheefe of those three sacrifices that now I speak of, was that same which was made by the high preest and the people togither, in the aforesaid day of reconciliation, the tenth of Tisri, their seventh moneth. The form or maner of which was this. First there were (as before [Page 107]is said) certain other sacrifices that day to be offered: as the daily sacrifice; and the other that was proper unto it as it was a festival day. And these might others of the preests offer: but this other sacrifice which was for the peoples reconciliation might none offer Lev. 16: 3, 32 but the high preest only, and that in this maner. First Vers. 4. he had to wash, and to put on the holie garments that were ordained for the high preest to wear in his ministration. Then as touching the very action of the solemnitie, there were three principal parts therof. For Vers. 3, 6, 11 first he had to offer the sin offerings to reconcile himselfe, his house, and the people; and to purge the sanctuarie, and altars from the sins, that in the one, and on the others were committed: Vers. 20, 21, 22. then he had to send away the scape-goat: and Vers. 24. last of al to offer his burnt offerings. To accomplish this busines withal, Vers. 3. first himselfe should bring a bullok, for a sin offering, and a ram for a burnt offering: then Vers. 5. on behalfe of the people should be pręsented two he-goats for a sin offering, and a ram for a burnt offering. Of these should he Ver. 6, 11. first take the bullok, praesent him, and slay him before the Lord, and take unto him no more of that sacrifice but the blood, and the fat. Of which two, the Vers. 25. sat should he burn on the altar for his facrifice: but with the Vers. 12, 13, 14. blood, and with a [Page 108]censer of hot burning coles taken from the altar, and an handful of incense cast theron, himselfe Vers. 17. without any companie by, should enter into the in-most part of the sanctuarie or into the holiest place of al, & there seven several times with his finger sprinkle of the blood of the bullok, towards the mercie-seat, and on the same. This being done, then had he to Vers. 7, 8. com foorth to the doore of the tabernacle, and there in the sight of the people to cast lots over those two goats, whether of them should be the sacrifice, and whether should be let go again. When by lot it was found whether of them should be the sacrifice, Vers. 9. then should the high preest take him, praesent him, and kil him before the Lord, but (as afore of the bullok) take nothingels, but the fat, & the blood. Of which two, the Ver. 25. fat was burnt for sacrifice on the altar of burnt offerings: but with the Vers. 15, 16. blood he should enter in (as afore) into the most holie place, and with his finger sprinkle of it also towards the mercie-seat, and upon it seven times. Then Vers. 16, 18, 19. comming foorth into the tabernacle of the congregation, he had to do likewise with the altar of incense: and not only to sprinkle towards it, as in the in-most place before, but also to anoint the horns of the altar therwithal, and so to clense and halow it from the uncleanes of the children of [Page 109]Israel. And although it be not verie cleerly set down in the text, that he had to do so to the altar of incense with the blood of the bullok at his former comming out: yet bicause it is appointed that Vers. 18. he should do so with the blood of both, and bicause it seemeth by divers good likelihoods that he should Vers: 14, 15. first dispatch with the one, before that he should meddle with the other, therfore it is most likely, that at his first comming foorth from the most holie place he began this reconciliation at the altar of incense for the tabernacle of the congregation with the blood of the bullok, and now at his second return thence again, made an end therof with the blood of the goat. During which time that the high preest was so occupied within to make this reconciliation, not only for himselfe and his familie, but also for the whole people of Israel, it was in like sort injoined to the people, that on their parts the better to help forward this reconciliation, they should Vers. 29, 31 Lev. 23: 27, 29 Num. 29: 7. afflict and humble themselves before the Lord, with sorrowful harts bewailing their sins, & earnestly praieng to have them forgiven. The reconciliation thus being made, then had the high preest Vers. 20, 21. to com to the living goat, and laieng his hands on his head, there had he to confesse & acknowledge al the transgressions and sins of the people; and to lay [Page 110]them al upon him, so to disburden the people of them: and Vers. 21, 22. therwithal to send him away foorthwith from among the people into som wast, by som that before-hand should be therunto appointed, who also should Vers. 26. not return to the congregation again, til first he had washt himselfe and his clothes, that so no conscience of sin remaining or returning again, should with his return enter into the harts of any. The third and last part of the action was, that the high preest had then Vers. 23, 24. to put off his holie ornaments in the tabernacle of the congregation, and after he had washed, then to put on his other garments, and to offer his two rams for burnt offerings, for himselfe, and for the people. And as touching the carcases of the bullok and he goat, wherof before he might take (as alreadie I shewed) but the fat, and the blood, it was ordained, that Vers. 27. they should afterward be had out of the host, and there be wholy consumed with fire: and Vers. 28. that he that should have that charge given him, should not return into the host again, Of the sacrifice that was to be offered, when the congregation had done any thing ignorantly. until that he also had washed himselfe and his clothes.
44 Another sacrifice there was which was to be offered on the behalfe of the whole congregation (and it may be, on the behalfe of any great multitude, though the same were but a part of the whole:) but neither [Page 111]had it any set day, neither did it carrie that solemnitie or majestie with it, that this other had which is gon before; and yet was it of great and special importance. It was to pacifie the wrath of God, when of ignorance the congregation had any way offended. Wheras therfore it entereth soone into the opinion and persuasion of man, both that the whole church cannot at any time er; and that, if the offence or error com but of ignorance, then is that but a smal matter: it is as we may see to very good purpose, that for it there was such a sacrifice provided, as might plainly teach, not only that the whole church might er; but also, that it was a dangerous matter in the judgments of God, though it were done ignorantly. The maner of this sacrifice was this. Whensoever it was found that such a transgression was committed, then Le. 4: 13-15. Num. 15: 24-26. should the congregation bring a yoong bullok for a sin offering, and present the same before the Lord at the doore of the tabernacle, the elders laieng their hands on the head of the bullok so to testifie the confession or acknowledging of their sin cōmitted. Which being done, Le. 4: 15-18. then had the preest to take him and kil him; to take of the blood also, and to go into the tabernacle of the congregation, and there to sprinkle it seven times towards the vail, and to put therof on [Page 112]the horns of the altar of incense, and so departing to powr foorth that which was left, at the foote of the altar of burn offerings. Then had he to take Vers. 19. the fat from him, and to burn the same for the sacrifice, on the altar of burnt offerings: but Vers. 20, 21. to send away the carcase as we heard of the other before.
45 The third and last of this sort, The sacrifice of the red cow: wherby was made their sprinkling water. was that sacrifice, out of which was made Num. 19. that sprinkling water, that was common to the use of the whole congregation, and to be used of particular persons whensoever any of them was unclean. The sacrifice was this. The Vers. 2. whole congregation should bring a red cow without blemish, and upon whom never came yoke: Vers. 3. hir should one of the inferior preests slay without the host in a clean place: Vers. 4, 5. then should another take of hir blood and sprinkle it before the tabernacle of the congregation seven times, and cause the cow to be burned in his sight: Vers. 6. whilest she was in burning the preest shuld cast in cedar wood, and hyssop, and scarlet lace: Vers. 9. the ashes wherof were to be laid up in a clean place. And when any was to be clensed, Vers. 17-19. som of the ashes were to be mingled with spring water, and with a bunch of hyssop to be sprinkled on the unclean, but by such an one (a point that none of our holie water-clerks could ever reach, though they also would needs be medling) as himselfe [Page 113]was clean: and this being done both on the third day, and on the seventh, then on the seventh he might be clean.
46 Concerning those sacrifices, Of sacrifices offered on the behalfe of several persons. which were offered but on the behalfe of several persons, now that we are com unto them, it shal be good to sort them by their several natures: which was, either to take away sin; or els to give thanks for benefits received. Nevertheles, these two several purposes or intents were not so distinct the one from the other; nor ever so praecisely respecting either, but that a middle intention oft times did arise, and carried the sacrifice away with it: which was, to have no other meaning, but to worship the Lord, and to exercise their religion or faith towards him. And though certain kinds of these sacrifices were such, as that by the very nature of them, they did praecisely respect one of those two purposes; and no mo; as the sin offering did only respect the doing away of the sin, and divers of the peace offerings nothing els, but thanks-giving: yet the burnt offerings did not so specially respect the purging of sin, but that they were done as much in the way of worship; & so likewise manie of the peace offerings besides. So we have to consider what were those sacrifices, that being done on the behalfe of several persons, did specially [Page 114]respect the doing away of sin: and then what they were that did concern giving of thanks. So shal we have those among them, that did not so praecisely respect either of these, but that somtimes rather they were done in the way of worshipping. Sin offerings. Those that are specially directed to put away sin, were of three sorts: som for offences wittingly done; others for offences done of ignorance; the third for the very original corruption of our nature. For sin wittingly contmitted. Concerning the former of these we find two sacrifices that do properly appertain therunto. The first is, when as a man should at any time of infirmitie, or want of sufficient advisement or care, offend against the law of God in such sort, that although therby he had hurt no bodie els: yet therby he had polluted himselfe. As for example, Lev. 5: 1-6. if he do not utter the truth (though undemanded) when he heareth others swear falsly: or if he negligently but touch such things as pollute, or if he rashly vow or promise in such sort that afterward he perceive himselfe therby to have done amisse. In al these cases, the offender had to confesse and acknowledge that he had therin offended: and to bring for his sacrifice, a female of his sheep or goats. Nevertheles, if the partie were so poore that he was not able so to do, then Lev. 5: 7. it was permitted that in stead therof he should bring [Page 115]two turtle dooves, or two yoong pigeons: as also Vers. 11. if he were not able to bring those neither, that then he should bring an Ephah, that is, about a pottle of fine flower; but without either oil or incense, for that it was a sin offering. If he brought his sacrifice of sheep or goats, she was to be sacrificed as other sin offerings, of which we have seen the maner alreadie. If he brought Ver. 8, 9, 10. turtles, or pigeons, the one was to be made a sin offering (wringing the nek asunder, but not clean off; sprinkling part of the blood on the side of the altar; and powring the rest down besides:) and the other a burnt offering. If it were Vers. 12, 13. flower, the preest had to take out and burn for the sacrifice an handful of it; and to take the rest to himselfe. The other sacrifice for sin wittingly committed, is when a man hath so offended, that therby he hath done some wrong to his neighbor in his possessions. As for example, Lev. 6: 1-3. if a man denie to his neighbor that which was taken to him to keep: or otherwise imploy that which was committed to him of trust, than the trust to him committed doth bear: or by unlawful means, as by fraud, robberie, or violence oppresse his neighbors: or hath found that which was lost, and denieth it, and sweareth falsly. In al which cases Lev. 6: 4, 5. Mat. 5: 24. the dutie of the offender was first to make a tru and just restitution of [Page 116]that whole thing which he had unlawfully gotten (to whom it should appertain to restore it) the selfesame day on which he would be reconciled to the Lord: and not only that, but also to ad or put to of his own, the valu of a fift part of that which he tooke. Which when he had done, then had he to com & bring his sacrifice: which Lev. 6: 6, 7. was ordained to be a ram without blemish, and such as the preest himselfe should aesteem to be woorth two shekles of the sanctuarie, which is rekoned to about six shillings and eight pence of our coin. But wheras it is heer required, to make restitution to whom it appertaineth, it is in another place made more plain, that is, Num. 5: 5-8. that if the partie be dead, it should be to the next kinsman of him to whom it should otherwise be restored: if there be none such, then that it should be given to the preest.
47 Concerning offences done of ignorance, Sacrifices for sins done of ignorance. Sim respecting persons. those that do properly appertain therunto, do somwhat for the most part respect the persons also: putting som difference in the offences of a preest, of a magistrate, and of a common private person, when they com to offer their sacrifice for such trespasses as are of this kind. For Lev. 4: 1-12, 22-26, 27-35. if it were the preest that offended, he had to offer a bullok: if it were a ruler, an he-goat, or an ew-lamb. Again in the sacrifice of the [Page 117]preest, the blood of his sacrifice was broght into the holie place there to be sprinkled as we heard of other before; the fat was to be burnt on the altar of burnt offerings; and Lev. 6: 30. the carcase with al the rest was to be burned without the host: but the blood of the other sacrifices was not to be had in, but only to be sprinkled on the altar without; and therfore the Le. 6: 26, 30. fat being burned, these were not to be carried foorth out of the host to be burned, but they fel to be the preests fees, to be eaten in the holie place Lev. 6: 29. Lev. 7: 6, 7. One other respecting only the fault. of so many as were males among them. But one sacrifice for offences cōmitted of ignorance there is, that doth nothing at al respect the person, but only the fault. Which was, Le. 5: 14-16. when a man had taken away any consecrate thing, as first fruits, tithes, or such like. In which cases their sacrifice was a ram of the woorth of two shekles: and they had not only to make restitution of the thing taken away, but in this case also to put to of their own a fift part more.
48 That which was to do away the guiltines of original corruption, A sacrifice for original sin. was the same Lev. 12. which was ordained for women that had traveled with childe, and had been delivered. In the which God minding to shew, that by the fal of Adam the whole race of mankind is so corrupt, that even the childe that is born is by nature laden with sin, he [Page 118]ordained that the mother, by bearing and bringing into the world a childe of corruption, should account hir selfe unclean until that she were by a special sacrifice clensed again. But before she might com to offer hir sacrifice, she was excluded, and shut up a certain time, that so she might after com abroad without danger; and that at hom she might better enter into the consideration of the great uncleannes, that we are in by original sin: and then after that time expired, to better purpose offer hir sacrifice. The Vers. 2, 4. time that she was in this sort shut up, was for a man childe to be in hir uncleanes seven dais, and so continued thirtie & three dais more, before she might come and offer hir sacrifice, so to make up fortie dais in al: for a Vers. 5. woman child double in both, that is, to be fourteen dais in hir uncleanes, and threescore and six dais more, before that she might offer hir sacrifice. That the ceremonie was easier for the bearing of a man childe, than for a maid childe, the reason may be, for that the woman in paradise did first offend; and for that everie man childe was afterward to be circumcised, which also tended to the abolishing of original sin. After that she had finished this time at hom, Vers. 6, 7, 8. then had she to com and offer hir sacrifice. Which was either a lamb of a yeer old, and one turtle doove or yoong pigeon, the [Page 119]one for a burnt offering, the other for a sin offering: or, if she were not able to bring a lamb, then a pair of turtle doves or yoong pigeons, to be imploied in sacrifice as afore.
49. Of peace offerings. Of peace offerings there were two sorts: yet in effect, and substance, but one. For they varied but in this, that somtimes they did offer them as occasion praesently served: and somtimes they were vowed or promised before. These peace offerings were appointed to be unto them a way or maner of thanks-giving for the goodnes of God generally; or particularly for som special benefit received: and otherwise to be therwithal a kind of worshipping the Lord; and of exercising the religion and faith that they professed. Le. 3: 1, 6, 13 These kind of sacrifices might be of the herd, or of the flok: that is, of great cattel, sheep, or goats, either male or female. Again, though the blood of these also Lev. 3: 2-5, 7-11, 13-17. was to be sprinkled about the altar, and the fat to be burned with fire: yet the rest went partly to the use of those that brought it, to feast togither withal before the Lord; and Le. 7: 31-38. partly to the preests for their fees. But the Le. 7: 14-18 flesh must be eaten the same day; saving, that if it were a vow, the next day also was then permitted unto them. And it may be, that God did thus require, the meat of their sacrifice to be forthwith [Page 120]spent, that prophane people should neither bring the sacrifice it selfe to som dishonor, by keeping their meat til it was nought: nor have any way left unto them to professe a devotion, and yet to be greedily bent withal; as they might easily have been, if after they had offered their sacrifice, they might have carried hom & powdred the flesh that was left, and have spent it at their leisure. For no kind of niggardlines, but liberalitie, and franknes of nature becommeth devotion. As also on the other side it was a good way to cut off licentious and inordinate feasting, which otherwise might easily have crept in among them, and have lurked under the praetence of devotion. Again, as burnt offerings had their meat offerings to go therwithal; so Lev. 7: 12. peace offerings likewise: saving that in the other no leven was admitted; in these, besides the unlevened cakes, and wafers, they should also have Lev. 7: 13. som levened bread. But bicause Lev. 2: 11. no leven might be burned (as Vers. 9. was the maner of al meat offerings) therfore it seemeth to be for the use of those that were there to feast.
50 Vnto the punishment of their transgressions, How their transgressions were to he punished. there do appertain two principal things to be considered: what authoritie was erected among them on this behalfe; and what rules were unto it praescribed. To [Page 121]find out what authoritie was erected among them, What authoritie was erected among them. we have to consider these two things: first what it was that in the beginning was practised among them; then what it was, that afterward by the authoritie of the word succeeded. What authoritie it was that was first in practise with them. That which was practised among them, hath three principal considerations. For first of al, while they were in the land of Canaan, they were but few; and strangers themselves in another countrie: and therfore could have no other government among them, than such as masters have in their own housholds. And immediately therupon descending into Aegypt, as they grew to be mo in number; so they grew more and more in bondage to the princes there: and so could have no freedom of any higher government; nor that which they had, but much incumbred. But when the time was come that they were to be delivered out of Aegypt, and to go to the land of promise, then did they fully attain to their freedom, and had of their own a soveraign authoritie established among them. Vnto which third consideration it is, wherunto especially we have at this praesent to cast our eies. How the authoritie of Moses was erected. The form of which government was, that unto one man was committed the whole charge: who governing al first by himselfe; afterward, by occasion, had help of others. This one man, to whom the [Page 122]whole was committed, was Exod. 6: 20 & 3: 1. Moses the son of Amram and Iochabed, of the tribe of Levie. Who at the first being left of his mother in desperate case, hid in a basket among a sort of flags in the water side, when yet he was but a quarter old, so to avoid the hands of tyrants that most cruelly without compassion imbrued themselves with the blood of the Hebrews infants: was nevertheles, both at that time notably praeserved, by king Pharaohs daughter that there did find him; and afterward was so brought up, and advanced to honor in the kings court, that he became an excellent man. Him it pleased God to appoint to be the governor of his people Israel. Who long before that he was appointed to set in hand with the charge, had (as it seemeth) som understanding, one way or other, that God had ordained him therunto: and the same so plain, that Ex. 2: 11-13 Acts. 7: 24, 26. both himselfe began to take upon him, as one that was called to the place of authoritie, both against an Aegyptian on behalfe of an Israelite, and betwixt two Israelites that were contending; Act. 7: 25. and thought that his brethren also had certainly known of the purpose of God for that matter. Howbeit, although he were thus before-hand ordained of God, that once he should com to that place of authoritie: yet may it be, that as yet he was not called therunto; and so [Page 123]consequently, that that medling of his was somwhat inordinate, although notwithstā ding his zeal was excellent. This is certain, that at that time he Ex. 2: 14, 15. Acts. 7: 27. was interrupted by the displeasure of the king cōceived against him upon that occasion: that therupon he made no resistance, nor put on armor, that so by force he might win to the place, that he perceived that God had provided for him; but that he Exo. 2: 15. Acts. 7: 29. gave place, and fled his countrie: & that it Acts. 7: 30. was fortie yeers after, before that he was called of God to set in hand with the charge that we speak of. Ex. 2: 15, 21. & 3: 1. Acts. 7: 29. Al which time he was fain to live in a verie low and mean estate, but such, as (indeed) was verie meet for those (whether Moses were free from that fault, or not) that finding themselves to be ordained to the place of government, do at aventure step to the roome, before that God do cal them unto it. But when those fortie yeers were expired, Ex. 3: 10. Acts. 7: 34, 35. then it pleased God to give him a lawful & a manifest calling by vertu wherof, he both entered into his office, & afterward attended the same so long as he lived: first leading the people out of Aegypt, Inferior magistrates under Moses. and then ruling them in the wildernes. And this he did at the first by himselfe Ex. 4: 18, 20. & 5: 1. & 18: 13-16. Acts. 7: 36. alone for a little season. Afterward, when Iethro his father in law came unto him, and found, that so doing the labor of Moses was verie great, or rather intollerable, [Page 124]and yet that he could in no wise dispatch any sufficient number of the peoples causes, he Exod. 18: 17-23. gave him counsel both for his own sake, and for the better dispatch of the peoples causes; to choose out from among the people such men as were meet for government, and to make them inferior magistrates under him, allotting al to their proper charge: som to be over thousands; som over hundreds; som over fifties; and som over tens. Which counsel of Iethro, though he were but an heathen man: yet Moses the prophet of God did Exod. 18: 24-26. Deu. 1: 9-15. follow: and so did better the form of government, both for himselfe, and fot the people. This being done a few weeks after that they came out of Aegypt, A bench of elders with Moses. before the selfesame yeer was spent, or therabout, by another occasion, the form of government that was alreadie grown unto this, was afterward brought to greater perfection: by the putting to of an honorable bench of elders to assist Moses in the government of the people. The occasion was this. The people were verie il to govern, especially to be lead by so barren a wildernes, towards a land they wist not whither: and so misliking their praesent estate in divers things, did often Exo. 16: 2, 3 & 17: 2, 3. & Nu. 11: 1, 4-6. murmur against Moses, that lately had brought them out of the land of Aegypt. Heerupon Moses in his impatiencie Num. 11: 11-15. did [Page 125]make a greevous complaint unto the Lord, that he was not able to bear the burden of the peoples government: desiring the Lord, rather to kil him, than that stil he should stand charged therwith. By occasion wherof Num. 11: 16, 17, 25. the Lord caused him to bring in threescore and ten persons, such as were of the cheefe of the people: and bestowing on them a certain measure of the spirit or gifts of Moses, and ordaining them to sustain the burden with him, did so erect a verie honorable bench of elders to be assistant in the government of the people. Which bench of assistance, though it had no direct commandement to be continued: yet notwithstanding it was afterward divers times revived, and reached unto the age of Christ. And this was the authoritie that was in ure and practise among them. As 1. Chron. 27: 1-34. For as touching those others, that afterward grew to be in ure among them, such as their kings from time to time thought good to ordain, they do not appertain to our purpose: for that we seek not what was done among them; but wherunto by the law of God they were directed.
51 What authoritie it was, What authoritie was after by the word appointed. that afterward by the word of God succeeded, is now to beseen. Which consisteth in two principal points: first as touching under-magistrates; then as touching the cheefe of al. [Page 126]As touching under-magistrates, What under magistrates. there is Deu. 16: 18. a law very plainly set down, that when the people should com to the land, which God promised to bring them unto, and in his good time to give them, then should they choose from among themselves judges and officers in al their cities, to minister just judgement unto the people. So that Exo. 18: 17. as before, by the counsel of Iethro, under-magistrates were appointed according to their persons, as was most meet while they were in the wildernes, and had not there any cities to dwel in, nor place of continuance: so now by the Lord himselfe it is appointed, that what time they shal com to enjoy the land of promise, they shal in like sort have magistrates chosen, but not according to the number of their persons now, but according to the number of their cities wherin they shal dwel. What soveraign magigistrate. As touching the cheefe, or soveraign of al, there was no direct order taken for the establishing of any such: belike, bicause that God would therby signifie unto them, that he would himselfe rule so praesently among them, as that he need not set down any law for that matter. Nevertheles, these two things are very cleer, both that God would not leave them destitute of a ruler among them: and that he left it in their own libertie, afterward to choose them a king, if themselves should think [Page 127]good so to do. That they should never be destitute of a governor. That he would not leave them destitute, it appeereth Gen. 12: 2, 3 by those comfortable promises that were made to Abraham when first he was called, which should be performed both to himselfe, and to his seed that should afterward follow. Which comfortable promises Gen. 13: 14-16. 15: 1. 17: 9. 22: 16-18. 25: 11. 26: 2-4, 24. 27: 28, 29.28: 13-15. 32: 28. 46: 2-4. were after that very often renewed: both to himselfe; and to Isaac, and Iacob besides. Al which promises being thoroughly considered, although som of them be, but of multitudes of people to descend of them; others, of particular benefits somtimes: yet do those also evidently witnes such a special favor of God to that people, and that their estate should in such sort be blessed, as that when they should grow to be such a people, needs must they have an ordinarie magistrate to be their governor, or els must the Lord himselfe som other way supply the same. Iaacob therfore in spirit fore-seeing this continual providence of God, towards that peculiar people of his, Ge. 49: 9, 10 did plainly assure them a little before his death, that a convenient and needful government should never be wanting to the tribe of Iudah: but that it should be continually maintained there til the Lord and Savior himselfe should com, and take to himselfe the government of them. Moses likewise upon the same ground Deu. 31: 3-6 assureth the people, that the Lord himselfe wil go [Page 128]over with them into the land that he promised to give them; that he would destroy their enimies before them; and that he would never fail them there: Deu. 33: 26-29. and therwithal uttereth so great good things of the blessed estate that the people should have, being under the protection and government of God, as that they might assure themselves, that a soveraign magistrate could never be wanting unto them, so far as was expedient for them. So it appeereth, that, as concerning their spiritual direction, he Deu. 18: 15, 18. only told them that he would so order the matter, that they should not want a prophet; and yet set down no certain order how to continu a perpetual succession of prophets, but reserved the same to himselfe, to dispose of that matter from time to time, as himselfe should think good: so concerning this cheefe or highest place of authoritie, he contented himselfe not to set down any certain order for it, but would himselfe at al times dispose therof as he should think most convenient for them: and yet assureth them in the mean season, that his providence over them should be such, as that they need not trouble themselves about that matter. Of which he gave them a plain experience, and a sufficient pattern of that platform that he meant to follow, both in calling Exod. 3: 10. Moses to that place [Page 129]at the first; and after his death, appointing Num. 27: 18 Ios. 1: 2. Iosuah to succeed in his roome: which course likewise he afterward followed, in raising up whom himselfe thought good, so oft as any occasion was offered. The libertie of choosing a king permitted unto thē. The libertie of choosing a king to set over them, was as I said permitted unto them: and themselves did afterward take the advantage therof, though little or nothing they did advantage themselves therby. The permission was Deut. 17: 14, 15. such, as that although it did not forbid them to choose a king, if they were disposed: yet did it praescribe som rules unto them to be observed, and what kind of one he should be that should be chosen: which were, that they should in no wise set up a stranger, but one of their brethren; and such as the Lord himselfe should choose. Seeing then that in this sort it was by law permitted unto them, it doth necessarily follow, that if at any time afterward they should use this their libertie under the limitation praescribed unto them, the authoritie of their king were sufficiently warranted by the word of God. Afterward therfore 1. Sam. 8: 5. they craved a king, and the Lord appointed whom they should have: and so, in processe of time they brought their common-wealth to the form of a kingdom. Two kingdoms. After which time, ten of the tribes 1. King. 12: 16, 20. misliking to remain togither with their brethren under [Page 130]one, and the selfesame king, did set up another of their own: which doing of theirs also was in such sort of the Lord approoved (although on their parts it were very disorderly done) that it also did afterward stand by sufficient warrant from God. So have we now found out, unto what persons the cheefe authoritie of governing the people was by the law of God committed: first unto such as himselfe only should choose; then unto kings of their own desire. And although this their appointing of kings over them, was of substancial warrant inough, for that the Lord allowed them so to do, if needs they would: yet had it becomd them a great deal better, so to have moderated themselves in this their libertie as that stil they had left the ruling and ordering of themselves wholy and only in the hands of the Lord. Seeing that Num. 23: 22.24: 7. Balaam could a far of so plainly behold the praesent power of God among them, and the very majestie of a mightie and glorious kingdom, when as notwithstanding it was but Moses that was their cheefe magistrate: needs must it be reproch unto them, that being so neer, yet notwithstanding did so little espie it, that for bicause they thought that same to be wanting, even therfore especially did they so much desire to have a king.
52 The rules of government that unto [Page 131]this authoritie in this sort erected, What rules of government were ordained. were by the laws of God praescribed, are of two special sorts: wherof som few concern themselves; and al the residu concern others. The rules that concerned the magistrates themselves, are of two sorts: Of those that concern magistrates themselves. Generally al. such as are generally praescribed to al; and such as are specially directed to those forms of magistrates that were ordained. Vnto al generally it was praescribed Lev. 19: 17. to execute justice, and not to suffer any sin to tarrie upon an offender for want of rebuke when need required: in matters Exod. 23: 3. Lev. 19: 15. of judgement never to respect the person of any; neither of the rich, nor of the poore: in no wise Exo. 23: 6, 9. De. 24: 17, 18. to pervert or hinder the right, or judgement of the stranger, widow, fatherles, or poore: Deu. 25: 1. to determin such controversies as came before them, justifieng the righteous, and condemning the offender: to receive no accusation, Deu. 19: 15. Deu. 17: 6. Num. 35: 30. but under two witnesses at the least: Deu. 24: 16. not to put the father to death for the fault of his children: nor the childe for the fault of his father: in such faults as are to be punished with stripes, Deu. 25: 2, 3 to punish according to the qualitie of the offence, and never to give above fortie at once, that the offender think not himselfe despised. More specially certain of them. Those forms of magistrates to whom there were som rules more specially directed are three: first of al kings that afterward might be appointed; [Page 132]then those under Moses, that were over thousands, hundreds, fifties, and tens; and last of al those threescore and ten, that were on the bench associate with Moses: Kings. unto their kings whom afterward it might be they would choose, it was ordained, that they should Deu. 17: 16-20. not lean inordinately to earthly strength, seeking to increase the number of their horses, or getting themselves abundance of treasure: that they should moderate themselves in their pleasures, not taking unto them many wives: and that they should retain that humilitie of mind, as that notwithstanding their high degree, yet should they not advance themselves above their brethren. To the end they might do these things the better, and whatsoever els was required of them, they had in commandement to get them a copie of the law so soone as ever they were com to their kingdom, and diligently to studie the same al the dais of their life: that, doing according therunto, and declining on neither side, neither on the right hand, nor on the left, from the praescript and tenor therof, he and his children by that means might have a long, and a prosperous reign on the earth. Besides these generals, one special cōmandement was given unto them, that they should never bring the people again to the land of Aegypt. Concerning that diligent [Page 133]studie of the law, Ios. 1: 8. it was in like sort injoined to Iosuah, when he was appointed to govern the people: and that in respect of the office wherunto he was called; and by the mouth of God himselfe. Captains under Moses. Vnto those that were over thousands, over hundreds, fifties, and tens, it was injoined that they should perform the parts of good judges: that De. 1: 16, 17 they should diligently hear, and uprightly determin every cause, both for their brethren, and for such strangers as were among them: that they should in no wise have any respect of persons, neither of the smal, nor of the great: and that such causes as were too hard for them, they should refer to Moses himselfe. Iudges in cities. Vnto those inferior magistrates that were to be ordained in their cities, it Deut. 16: 18-20, was commanded that they should judge uprightly, regarding no person, nor wresting the law: that so they might prosper upon the earth. And to the end that they might the better do it, he chargeth them in no wise to take rewards: for that those are wont, Exod. 23: 8. both to blind the eies of the wise; and to pervert the words of the righteous. More specially to them De. 17: 8-13 it was praescribed, that if at any time they should have a matter that was too hard for them to decide at hom, then should they repair unto the place that the Lord should choose, and refer the deciding of the court [Page 134]unto the Deut. 21: 5. Levitical preests that ministred there before the Lord, and to him that should be the judge or soveraign magistrate in those dais: and that according to their sentence, so should the matter stand determined. And that whosoever would not stand to their judgement, but should do any thing contrarie therunto, should be put to death, to teach al the people to fear, and to deal so praesumptuously no more.
53 Those which concern others, What maner of trial was appointed unto them. do partly respect the maner of trial that should be among them: but especially the punishment that should be du unto those that should be found faultie. Concerning the maner of trial that should be among them, we find that the magistrates were streightly charged to search out such matters: & that they had divers wais or means allowed unto them to find out the truth. They were willed to make diligent inquirie, somtimes about Deu. 13: 14. whole cities that should at any time revolt from the Lord their God to any other: somtimes about Deut. 17: 4.19: 18. particular men that should be supposed to have offended. The wais that were allowed unto them, were, som more ordinarie: and others more special, or cheefly appertaining to certain cases. Ordinarie it was to have witnesses: and those sworn somtimes it Lev. 5: 1. appeereth. But for that matter it was ordained, Deu. 17: 6. that [Page 135]one witnes should not be of force, to condemn any to be guiltie of death; Deu. 19: 15. nor so much as be received against any, in any other trespas, or fault whatsoever: but that al such matters should be tried Deut. 17: 6.19: 15. by the witnes of two or three at the least. Those that were more special, are two: othes; and purging of themselves by a kind of solemn protestation. Concerning othes, first it is plain, Ex. 22: 7, 8, 10, 11. Lev. 5: 1. that they were allowed to be used in matters of judgement, by the appointment of God himselfe. Then also in what cases, that is, Exo. 22: 7, 8. when a man had given to his neighbor any thing to keep which after was stolen, and the theefe could not be found; in which case the partie to whom it was given to be kept, had to purge himselfe by oth: or Exod. 22: 10, 11. in things lent, that came to hurt in the hands of him that borrowed them; in which case the partie that borrowed, had to purge himselfe by oth likewise. And although the same that should swear, was but the partie himselfe: yet Deu. 17: 6, 19: 15. Heb. 6: 16. was it ordained, that the controversie therby should be decided. Of purging themselves by a solemn protestation, we read of two special cases. One Deu. 21: 1-7. that if a man were found slain in the feeld, and the partie unknown that did it, then should the inhabitants of the next citie adjoining to the place, stand charged with a ceremonie to that use ordained, to [Page 136]protest their innocencie in that matter. The ceremonie was, that they should com foorth and bring a yoong heifer with them never put to the yoke: with it they should com unto som vallie therabout, such as was not plowed or sowed, but rough, and wast (such as a murtherer would think a meet place to cōmit his wickednes in) wherin they should slay their heifer, and wash their hands over the same. Their protestation was, that neither did they it themselves; neither knew they who it was that did it: and then had they to desire the Lord to be merciful unto them, and not to lay innocent blood to their charge. The other case was, Num. 5: 12-31. when a man was persuaded, that his wife had plaied the harlot in wedlok. In which case the wife denieng the same was brought to hir purgation, in maner following. She should be brought to the preest with a certain quantitie of barlie flower (about our pottle) for hir offering, but without oil, or incense: then should the preest uncover hir head and praesent hir before the Lord. He should also praepare a drink for hir, of bitter, & cursed waters, which should be given hir in an earthen pot to be drunk of: which drink should be thus praepared. He should write in a paper the heavie judgements and curses of God against that sin, and taking a quantitie of the hallowed water, he should [Page 137]with the same wash out that writing: wherinto he should also put of the dust of the tabernacle. Which being readie, he should praesent hir with hir sacrifice before the Lord, and having burnt an handful therof, recite unto hir in earnest maner the great and fearful judgements of God against hir if she had offended, as that hir bellie should swel, hir thigh should rot, and she should be made a fearful example of the wrath of God to al hir neighbors. Wherunto the woman was to answer, Amen, Amen: and withal to drink of the drink praepared for hir. Which being done, the woman was discharged, and the man was to quiet himselfe for that matter.
54 Those that concern the punishment du to offenders, Of publik revenge against forrein enimies. do somtimes respect som whole multitude; somtimes other particular persons. Those do respect whole multitudes, which carrie with them the direction of publik revenge. Which publik revenge was to be executed two maner of wais: either abroad upon others; or at hom on their own countrie people. What rules therof were praescribed. In what maner they had to execute publik revenge upon others, is set down two manet of wais: both by certain general rules; and by som particular examples. Those general rules that are, do first of al Deu. 20: 1, 5-8. charge them in no wise to fear though their enimies be mo [Page 138]than they: yea, and to dismisse out of the feeld al such as have any maner of occasion at al (to speak of) to be at hom. As, if any have lately builded a new house, planted a vineyard, or married a wife: and generally, as many as were afraid. Which being done, then Deu. 20: 9. had they to set captains, and officers over the rest. Now when they came against any forrein citie, first Deut. 20: 10, 11. they had to offer peace unto them: which being accepted, they had but to make them tributaries unto them. If any citie would not accept of their peace being offered, Deu. 20: 16. or if it were any of the cities of that countrie, which the Lord gave unto them, then had they to addresse their battel against it. De. 20: 2-3. When they were com nigh to the battel, then was it the part of the preest to step foorth and to incourage the people to pluk up their harts, assuring them that God would take their parts against their enimies. In their seege Deut. 20: 19, 20. they might not cut down any fruit trees to further them in their enterprise: how beit al others they might. When they had woon it, if it were one of the cities of that land, Deu. 20: 16-18. they had to put al that had breath, man, woman, and childe, beasts, and cattel to the edge of the sword: if it were som forrein countrie Deu. 20: 12-15. they had to put but men only to the edge of the sword, and should save alive both women, and children, and to take the [Page 139]whole pray to themselves. Certain examples therof. The particular examples that were under the government of Moses, by whose ministerie the law was given, were especially four: three against forrein nations; the fourth against som of the people of that land which themselves had to inhabit. Amalekites. The forrein people were the Amalekites, Madianites, & Canaanites. The Exod. 17: 8. Amalekites came out against the people of Israel, shortly after that they were com into the wildernes, and fought against them: Deu. 25: 17, 18. especially against the hindmost, and against those that being feeble and wearie, could not keep with the rest, but followed after. Therfore Exod. 17: 9-13. Moses caused Iosuah to choose him out a power of men, and to go against them: whilest that himselfe in the mean season got up into a mountain there by to pray. At which time the Lord so harkened unto the praier of Moses, and so strengthened the hand of Iosuah, that they vanquished the Amalekites, and put them to flight. But Exo. 17: 14. to shew that this was not execution sharp inough for so many as should so wickedly molest the people of God traveling to their promised rest, the Lord commanded the same to be written, for a remembrance: promising that the day should com, when he would for the same utterly destroy that whole generatiō from the face of the earth. Moses also giveth the people [Page 140]to understand, Exo. 17: 16. that for that matter the Lord would have war with Amalek for ever: and Deu. 25: 19. doth give them a plain charge, that when they shal be setled in their land, and shal have gotten themselves peace in al their borders, then should they go and utterly destroy that naughtie people. Which also 1. Sam. 15: 1-23. was reasonably wel performed (in the judgement of flesh & blood) by the hands of Saul, sent foorth to that end by the Lord himselfe, about 405. yeers after: and bicause it was not so thoroughly executed as the Lord by his prophet commanded, therfore the Lord tooke away the scepter and crown from his line, and bestowed the same on another. Madianites. The Madianites a good while after, Num. 31: 2. almost at the end of the peoples pilgrimage, Num. 25: 1-3, 18. provoked certain of the people by women, they & the Moabites togither (and Deut. 23: 4. Mich. 6: 5. as it seemeth, by the wicked counsel of Balaam) to commit idolatrie to Baal-Peor. Wherupon Nu. 31: 1-18 the Lords wrath was so kindled, that he sent foorth 12000. of the people against them under the government of Phinehas the preest, and gave them a verie great overthrow: putting al the males and married women to the edge of the sword, and among them five kings of the Madianites, and Balaam their prophet; & taking unto them for a pray their goods and cattel, and al the women-children, that [Page 141]as yet had not lain with man. Canaanites. The Canaanites were as yet a forrein people unto them, so long as the Israelites were in the wildernes. And Nu. 21: 1-3. bicause that they, & Arad their king, came foorth to battel against them, therfore was there som execution by the Israelites done among them. But the effect of that which is written therof is no more but this, that the people of Israel made a vow unto the Lord, that if he would deliver those enimies of theirs into their hands, they would make an utter destruction of them; that the Lord delivered them into their hands; and that the people did accordingly as before they promised. The other special example of publik execution which was against certain of those people that did injoy som part of the land, which the people of Israel had now to inhabit, was in order of time Num. 22: 2. before that same of the Madianites & it was against the Ammorites that dwelt on the east side of Iordan as they had to go into the residu of the land of promise. Which yeeldeth unto us these principal points: that Num. 21: 21-25, 31-35. Deu. 2: 24-37 3: 1-7. the people of Israel did first send unto thē in peaceable maner, to have but passage through their land: that the Ammorites denied them that curtesie, and therwithal came foorth with al their power against them: that therupon the Israelites setting upon them by the commandement, [Page 142]and incouragement of the Lord, did utterly destroy them, & tooke to themselves al that they had, even both the kingdoms of the Ammorites.
55 That which was to be executed on their own country people at hom, Of publik vengeance on their own people. What law they had for it. is in like sort delivered unto us, both by a plain general law, and by certain special examples. The law that I speak of was for the avoiding of apostacie, or falling away from the living Lord. And the effect of it was this: that Deut. 13: 12-17. if the inhabitāts of any of their cities, had turned aside to the service & worship of strange gods, that the residu of the people should make diligent inquirie therof; and, if they found it to be so indeed, then should they war against it, and utterly destroy it with fire and sword, the people, and al that was therin. What examples of it. The examples that I speak of, do aim at the selfesame severitie of justice, and in the action or cause of religion. One was shortly after the giving of the law in the first yeer of their pilgrimage, For the golden calfe. the other in the last yeer of al, a little before the death of Moses, and immediately before that they entered into the land of promise. The former was, Ex. 32: 1-6. that when the people in the absence of Moses had set up the golden calfe, and had worshipped the same, Moses comming down from the mountain, and espieng their detestable and grosse idolatrie, [Page 143] Exo. 32: 20. brake down their idol, brent it in the fire, stamped it to powder, strawed it in the water, and made the people to drink therof: and after that, Exod. 32: 26-29. calling unto him those that were jelous on the behalfe of the glorie of God, did so sharp execution on the cheefe offenders therin, that there fel of the people that day about the number of three thousand persons. The other example was much like unto this, For Baal-Peor. about the idolatrie of Baal-Peor before rehersed: about the which in the Lords displeasure by the commandement of the Lord, there were Num. 25: 4, 5, 9. executed of the heads of the people, and of other offenders, with those that the Lord otherwise destroied for the selfesame matter, the number of four and twentie thousand.
56 What those are, Of those that respect particular persons. that do respect particular persons, is now to be seen. Which I think may best be distributed into two special sorts, according to the common division of the cōmandements themselves; into the first, & second table. First therfore to begin with those that are against the first table, we find the sentence of death appointed for divers offences of that sort. As, Against the first table. Idolatrie. if against the first commandement, any bodie should transgresse, Exo. 22: 19. Lev. 20: 1-5. either by committing som act of idolatrie, by giving worship to other gods; De. 13: 1-11 or but inticing others therto, both these transgressions were to be punished [Page 144]with bodilie death: although the partie that should so intice, were a prophet himselfe, or otherwise never so deer unto them. So likewise, Stubbornes against the truth. if against the second commandement, any bodie should so far transgresse, as for to do what himselfe thought good, howsoever the same were more easily put up, if it were found to be don of ignorance, as before in the treatise of sacrifices is described: yet Num. 15: 30, 31. if it were stubbornly done, with an out-stretched arm, with an obstinate hart, then was it also condemned to death. Which severitie the Lord did not openly command to be executed by others: but himselfe also would witnes the same by his own example, when as Lev. 10: 1-3. he destroied a couple of preests with violent fire as they were burning incense to him, only for that they venturously tooke (as a matter of great importance) such fire as themselves thoght good: and at such time as they were not yet wel inured to the maner of worship, the tabernacle being then but newly reared. In like maner we find certain transgressions against the third commandement to be condemned to death. Blasphemie. First Lev. 24: 15, 16. if any man should speak any blasphemie against the Lord: of which also there is a notable example, of Lev. 24: 10-14. Seducing of the people. one that was for the same condemned by the Lord himselfe. Then, if any prophet should praesume to speak Deu. 18: 20-22. in the [Page 145]name of the Lord, that which the Lord did never command him: or if any should speak to the people of God, in the name of other gods. Lastly, Exo. 22: 17. Lev. 20: 27. if any were a witch, or southsaier, or used to deal with familiars, spirits, or divels. Breach of the sabbath. As for the breach of the sabbath day, he did not only make it Exod. 31: 14, 15. Death. death by law: but also by his own example declared, with what severitie al his deputies should punish the same: when as Num. 15: 32-36. himselfe condemned to death, one that had gathered a few stiks on the sabbath day. And wheras to be ungodly or worldly minded, Stripes. is the roote and fountain of the breach and abuse of the sabbath day, Deu. 25: 2, 3. the law of beating ungodly persons according to the qualitie of the offence, may seem to appertain (and that very fitly) to the lesser trespasses of this kind also.
57 Such as go against the second table, Against the second table: the fift commandement. are diversly punished: and first of al, those offences that go against the fift commandement, that is, against our superiors: as, our natural parents, magistrates, spiritual pastors, and masters: somthing is set down directly against them in law; and somthing we may very wel gather in the example of God himselfe. In the plain words of the law it selfe we find three sorts of this kind, which are al punishable by death. The first is, Exo. 21: 15. if any should strike his father or mother: the next, Exo. 21: 17. Lev. 20: 9. if he should but curse either of [Page 146]them: the third, Deu. 21: 18-21. if he lived in droonkennes, or other kind of riot, and being admonished and chastised by his parents, nevertheles remained disobedient, and would not be ruled. In al these cases the offender was to be put to death: and in the last, the parents were charged to be the accusers of their own disobedient child. Which accusation of theirs was allowed that favor, that immediately upon the same, execution was to be done: for the men of the citie had foorthwith to stone him to death. The examples that I speak of, wherin we may see what severitie God himselfe hath shewed (within the compas of that time that now I have in hand) against such offenders, are especially two: one against Miriam the sister of Moses; the other against Corah, Dathan, and Abiram, with their accomplices. For Nu. 12: 1, 10 on Miriam, that grudged against the authoritie and dignitie of Moses, he cast a foul and sudden leprosie: and on the others that despised his authoritie, and were disobedient unto him, refusing to com when he sent for them, Nu. 16: 1-50 a very strange and an horrible judgement. For, those three captain-rebels, with their wives, their children, and al that they had, were swallowed up of the earth, the ground suddenly opening upon them, and devouring them al: two hundred and fiftie mo besides, of the same conspiracie, [Page 147]and men of name among the people were consumed suddenly with fire: and of the people that murmured against Moses and Aaron for the losse of these (and so belike were infected with the said rebellion likewise) by a sudden plaeg, the next day after, fourteen thousand and seven hundred persons.
58 Those offences that commonly passed from one to another of the common sort, Against the sixt commandement. were oft times more gently dealt withal; and yet notwithstanding divers of them punishable by death likewise: especially the cheefe of those two sorts that go against the two next commandements; the sixt, and the seventh. Of those that go against the sixt commandement and have their proper punishments appointed for them, there be especially two kinds: one, the destroieng of mans life; the other, Of those that concern the punishment of those that destroy mens lives. som other hurt to his bodie. The life of man is destroied somtimes by man himselfe: somtimes by som perilous beast unto man belonging. When it is destroied by man himselfe, the offender is either known; or not known. When the offender is known, somtimes it falleth out that he did it wittingly: somtimes that he did it unwares, against his wil. If it were wittingly, or of set purpose, it was either against a free man, or against his own bond. If done to a free man, Murder. then was it at al times [Page 148]murder (whether it were done with an ordinarie weapon, or but with a stone, or a cudgel) and the offender Exod. 21: 12, 14. Le. 24: 17, 21. Num. 35: 16-21, 30. De. 19: 11-13 was to be put to death: neither might his life be Num. 35: 31, 33, 34. redeemed by putting him to fine for his offence; for that so they should verie sore defile their land with blood, which could in no wise be done away but by the blood of him that wittingly had shed the blood of the other. If it were but casualtie, Cities of refuge. against the wil of him, that did it, then Exo. 21: 13. Nu. 35: 6, 9-15 Deu. 19: 2-4, 7-10. Iosua. 20: 1-6. were there six cities of refuge appointed (three on the one side of the water, and three on the other) unto which, al such offenders had libertie to flie, so to escape the inordinat rage & revenging hand of al such as were frinds to the partie destroied, until the matter might be broght to indifferent trial. At which time, if it were found to be murder, then was he to be executed as afore: Chance-medley. if it were found to be casual, altogither against the mind of him that did it, then Num. 35: 22-28. was he to be restored to the citie of refuge which he had taken, and there to abide until the death of the high preest. At whose death, he had libertie to return hom again: but was otherwise left open to the danger of death, if at any time he should be found without the bounds and liberties of that citie of refuge which he had taken. Striking at one, and hitting another Yet one case there is, wherin it is appointed that a man shal die for slaieng of one, to whom it [Page 149]may be he never ment any hurt at al: as Exod. 21: 22, 23. when two men are striving togither, if either of them, meaning to strike his adversarie, should unadvisedly hit a woman with childe, so that hirselfe or hir childe died therof, in such case should the partie that did it, be put to death. As indeed it is evident, that although he ment no hurt unto hir; yet that he ment it unto his adversarie: which consideration, doth not only convince it, not to be altogither and meerly casual; but also importeth, that being done in the passion of anger, though not to hir, but to the other, it wel deserveth the sentence of death. If at any time De. 21: 1-9. Of one found slain in the feelds. there should be any bodie found slain in the feeld, and not known who did it, then the citie that were next unto him shuld com foorth with a kind of sacrifice, and by a ceremonie of washing their hands over it, should protest their own innocencie from the blood of that man, and desire the Lord to be favorable unto them, and not to lay innocent blood unto their charge. If it were his own Exod. 21: 20, 21. Of a mans own bondservant. bondservant, and he being his master had beat him, so that he died under his hands, then was he to be accordingly punished: but, if he died shortly after, then, though he were beaten by his master a little before, yet if he lived but a day or two, and if there could no hurt appeer of any strokes that [Page 150]his master gave him, that might seem to be the cause of his death, then the master was cleerly acquitted, for that it is to be supposed, that having bought him with his monie, he would himselfe be loth to have lost him. The goring ox. If any were slain by som perilous beast to man belonging, as for example by a goring ox, in such case it was provided, that Exod. 21: 28-32. if any man had such an ox, not known before to have gored any, if at any time the ox beginning to gore, should slay either man, woman, or childe, he should for the first time leese his ox, which ox should be stoned to death, and his flesh might not be eaten. And if the ox before time were known to have that fault, and the owner being told therof, yet notwithstanding did not so diligently see unto him, but that after he knew his propertie, he gored any to death, then, if the partie destroied were free, not only the ox must be destroied as afore, but the owner also must die for the same, or at least fine for the redemption of his life: Fine. if the partie destroied were a bond unto any, then (besides the losse of the ox) the owner had to give but thirtie sicles unto the master of the bond, Of those that concerned punishment of lesse hurt. and was then discharged. The laws that were provided against som lesse hurt of the bodie, were of that nature, that som of thē concerned those that were free: & one other, none but such as were bond. [Page 151]Those that concerned the free, were to make good the hurt, that they had done to another, sōtimes by their own bodies: somtimes by their purse. The recompence that they had to make on their own bodies, Ex. 21: 24, 25 Lev. 24: 19, 20 was to have the like bodily hurt by the sentence of justice to be done unto them, that thēselves in their rage had done to the other: as eie, Eie, for eie: tooth, for tooth, &c. for eie; tooth, for tooth; hand, for hand; foote, for foote; burning for burning; wound, for wound; stripe, for stripe; breach, for breach: and generally, that howsoever any man had blemished another, so should himselfe be blemished again. Costs and damage. By the purse recompence was to be made, when as two men striving togither, either the Exo. 21: 18, 19. one of themselves was so hurt, that he kept his bed for a season though afterward he recovered again; in which case he that hurt him, was to pay for his charges in leesing his time, and for his healing: or Exo. 21: 22, 23. A woman with childe. els when either of them did so hurt a woman with childe, as that therby she were foorthwith driven to travel before hir time; in which case the offender was to be taxed to the womans husband as by their dais-men should be appointed. The bond made free. The law that did concern the bond, was no more but this, that if any man so strooke his Exo. 21: 26, 27. bond servant, whether man or woman, that therby he smote out either eie or tooth, that for that hurt the bond [Page 152]should go free.
59 Those that appertain to the seventh commandement do (in a maner) al concern som fact that is known to be committed: Against the seventh commandement. but a couple there are, that do concern a fact supposed. Of those that concern a fact committed. Those that concern som fact committed, are of two sorts: som that ordain the judgement of death unto the offender; others that ordain som other punishment. Of those that appoint the iudgement of death. The judgement of death is appointed for those that are the cheefe offenders in this kind. Wherof som notwithstanding to cleave to the sex that is ordained: others do leave the sex appointed, and are caried to others with their unbrideled and monsterous lusts. Those that keep to the sex that is ordained, and yet sin so verie greevously, that they are adjudged to die for the same, have the same judgement allotted unto them, most commonly for the odiousnes only of the fact it selfe: but in one case the same aggrevated by the consideration of the person that doth it. Of those copulations that are themselves so wicked, that the sentence of death is appointed unto them, there be som that concern both parties togither: others, but one partie alone. Of the former there are especially three. Adulterie. Wherof the first is adulterie: when any man lieth with such a woman, as either is alreadie Lev. 20: 10. Deut. 22: 22. married to another [Page 153]man; or els is alreadie Deut. 22: 23-24. betrothed. In which case, both the parties were to suffer death, even the betrothed, as wel as the maried, if it were in the town or citie, where by hir crieng she might have been holpen: wheras otherwise Deut. 22: 25-27. if it were in the feeld, where she could not cal for help, then was the woman acquited, if so be that the man did force hir therunto. Incest. The next is incest, carnal knowledge of neer kinsfolk. As, if any man Lev. 20: 11, 12, 14, 17, 19, 20, 21. do carnally know, his own mother; his daughter in law; his wives mother; his own sister; his ant by father, or mother; his uncles wife; or his brothers wife. In which cases both parties were to be put to death: for though the phrase of the text doth somwhat vary in som of them; yet the best learned do so take it, and the circumstances of the text do so import. Where also it is to be noted, that he that lieth with his wives mother, was to be brent, and the other with him: even his wife also, if she were consenting therunto. The third and last is, to have to do with a woman Lev. 20: 18. Rape. in hir flowers: In flowers. which was death likewise to both. Of the other there be two special provisions. The one Deut. 22: 25, 26. Maidenhood lost before marriage. if a man should force a betrothed woman against hir wil: the other Deut. 22: 20, 21. if a woman being taken of any man in marriage for a virgin, be afterward found to have plaied the harlot before. In both which cases the offenders were to be [Page 154]put to death: and the woman before hir fathers doore. The daughter of a preest. The aggravation which before I spake of, which ariseth out of the consideration of the person, is, if the daughter Lev. 21: 9. of a preest should play the whoore: which if she should do, then were she to be brent to death. Buggerie. As for those that by their unnatural and monsterous lusts are caried beyond the sex that is ordained, after that once they have committed any such fact, both parties Exo. 22: 18. Lev. 18: 22, 23. & 20: 13, 15, 16. Of those that appoint lesse punishment than death. are appointed to die: whether it were man, with man: or man, or woman with any beast. Those laws that ordain som other punishment are first concerning the act of unlawful copulation: then concerning a special point of dishonestie which a shamelesse woman might somtime commit. The unlawful copulation which was not punished by death, but in other more gentle maner, was in two special cases: the one, with a free woman; the other, with a bond woman. Fornication with a free woman. If a man had inticed a yoong woman that was free, and unbetrothed, and had lien with hir, if hir father was content he should have hit to wife, Exo. 22: 15, 16. Deut. 22: 28, 29. With a bond woman. he was bound to indu hir, and to marrie hir, and to give hir father fiftie sicles of silver: if hir father would not give hir in marriage unto him, then was he to pay his monie only according to the dowrie of virgins. If it were a Lev. 19: 20-22. bond maid, though she were betrothed: [Page 155]yet so long as she was not given in mariage, nor made free, it mas but beating or scourging to both the parties, and a ram for a trespasse offering. That point of dishonestie that a shameful woman might somtime commit, was, Deut. 25: 11, 12. if hir husband and another man striving togither, she being desirous to helpe hir husband, should lay hold on the others privie members: in which case she was to leese hir hand. Of those that concern a fact supposed. Those two laws that do concern a fact supposed, are these: the one of jelousie in marriage, when the man suspected his wife to have broken marriage on hir part; the other of the suspicion of virginitie lost before marriage. Suspicion of adulterie. Concerning the former, Nu. 5: 11-31 it was ordained, that the wife should make hir purgation, by a ceremonie for the same purpose ordained, in verie solemn maner before the Lord: protesting that she hath not known any other carnally besides hir husband, and accursing hirselfe in fearful and horrible maner, if ever she did it. Concerning the other, Suspicion of maidenhood lost before. it Deut. 22: 13-19. was ordained, that if any man after marriage hating his wife, should lay to hir charge that she was defiled before, that then the father of that woman should bring foorth the tokens of his daughters maidenhead before, and after that he had sufficiently prooved that she was a maid when he delivered hir foorth in marriage, then was the husband [Page 156]to pay to the father of his wife an hundred sicles of silver, and never might put away his wife.
60 Such as appertain to the eight commandement, Against the eight commandement. do first of al restrain such of that kind, as com to knowledge: then also al such as injurious persons having secretly done, suppresse with themselves, til their own conscience force them to acknowledge the same. Of those that com to knowledge, they first provide for theft it selfe: then for other damages and wrongs, that often passe betwixt man and man. Of theft are restrained two kinds: the stealing of goods; and the stealing of men. Of goods likewise two kinds: leading away such as are in the feelds; and breaking into the house for such as are there. As for such goods as are in the feeld, Stealing goods out of the feeld. it was ordained, that Ex. 22: 1-4. whosoever should steal either ox, or sheep, if he did either kil it, or sel it, he should be compelled to restore five oxen, for an ox; and four sheep for a sheep: if he had them remaining with him, then, whether it was ox, asse, or sheep, he had but to restore double. Burglarie. As for Exo. 21: 2, 3. such goods as were in the house, if the theefe were breaking in betwixt sun and sun in the night, then might they of the house lawfully kil him: but not, if he were breaking in, in the day time, for that he had the law against him to compel [Page 157]him to make restitution. A bond, that could make restitution. And what felon soever it was not Ex. 21: 3. able to make restitution as was appointed, the same was to be sold for his theft. Concerning the Ex. 21: 16. Deut. 24: 7. stealing of men (as divers used to sel them for bonds) the punishment of it was death: Stealing of men. as it wel deserved, when the insatiable desire of a little monie, or monie woorth, was such, as that they could find in their hart to addict another to so miserable bondage al his life, that themselves might gain som trifle by it: a verie detestable and wicked covetousnes, that altogither drowned in them, not only compassion & mercie, but humanitie to. Damage and wrong that is sustained, is somtimes in such parcels of substance as they did retain in their own possession: somtimes in such as themselves delivered foorth unto others. In those things that they retained in their own possession, others did them hurt and wrong somtimes wittingly, and of set purpose: somtimes for want of sufficient carefulnes and heed on that behalfe. Trespasse. When any man did a wrong to his neighbor wittingly, as by Exo. 22: 5. hurting his neighbors feeld or vineyard, or putting in his beast to feed there; or by Lev. 24: 21. destroieng any of his cattel, he had to make restitution for the same: even the best of his own for that which he spoiled of his neighbors; and in steed of the other, as good as they. [Page 158]When the hurt that a man had done, Hurt by want of heed taking. was for lak of sufficient heed taking, he was to make good the losse he had put his neighbor unto. As, Exo. 21: 33, 34. if he had opened a pit, and not shut it again, By a pit left uncovered. if his neighbors beast had fallen into it, the owner of the wel or pit had to take the dead beast into his hands, and to give the woorth of the same in monie unto the former owner therof. By his ox. If Exo. 21: 35, 36. an ox that any man had, had slain an ox of his neighbors, then they had to part betwixt them, both the dead, and the living ox: but if the ox were known to his master to push before, and yet kept him not in so diligently, but that he did this hurt, then should he take the dead ox wholy in his own hands, and give to his neighbor another as good. If a man had so unwarily Exo. 22: 6. kindeled a fire, By fire. that it had done any hurt to his neighbors corn, either in the stak, or standing in the feeld, he was to make good the whole losse unto his neighbor. The things they delivered foorth unto others, was somtimes of trust, for custodies sake: somtimes of lone, or hire. Of things delivered of trust. If any thing were delivered of Ex. 22: 7-12. trust for custodies sake, and afterward wanting, if it were found to be stolen by any, it was to be restored double: if otherwise it miscaried they could not tel how, then the partie that tooke it to his custodie, had to cleer himselfe by his oth: if it were stolen from him, [Page 159]then he had to make it good. Of things borrowed. If a man Exod. 22: 13, 14. borrowed ought of his neighbor, & it miscaried or died, the owner therof not being by, he had to make it good; otherwise not: if it were hired, and did miscarie, A secret hurt. then was there no more, but to pay the hire. If any man had done Lev. 6: 1-7. a secret wrong, such as his neighbor could not charge him with, as such as before it might be he had on his oth denied, (whether it were in such a thing as was of trust committed unto him; or which he had done by violent robberie; or which he found and denied) in al such cases he had to restore the whole thing or the valu therof, and to ad a fift part more therunto, besides his trespasse offering unto the Lord.
61 Of such things as do appertain to the ninth commandement, Against the ninth commandement. we find no more directly restrained by civil coertion, but only the false witnes generally; and, in one case, a false accuser that bringeth the good name of others into great suspicion and peril. False witnes. The general law is this, that Deut. 19: 16-21. everie false witnes should be punished himselfe with the selfesame punishment that the other by his false witnes bearing, if it had taken place, should have fallen into: even life, for life; eie, for eie; tooth, for tooth; hand, for hand; and foote, for foote. The other special case that I speak of, is of the Deut. 22: 13-19. husband that upon hatred to his wife after marriage conceived, [Page 160]should lay to hir charge, The husband falsly accusing his wife of whoordom before marriage. that contrarie to that which was born him in hand, she had lost hir maidenhead before she was given in marriage to him: which being in judgement overthrown, by such proofe as hir father was to bring foorth, both for his own, and his daughters honestie, the other had to pay unto the father an hundred sicles of silver, for bringing up so vile a slander upon an honest maiden of Israel.
62 The tenth commandement doth (by the verie nature therof) deal in such matters, as that the transgressions therof are beyond the reach of civil punishment: so that in the whole pollicie of Moses, there is no law of civil coertion that punisheth any of those vices, that issu only out of such fountains, as by this commandement are condemned, but that more properly they may be referred unto som of the other commandements; and so have taken up their place alreadie.