The Scepter of Judah, Part 1-50

The Scepter of Judah · Part 1-50

p. 1BEing 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 p. 2of 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 p. 3knowledge 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 p. 4with 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 p. 5only, 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: p. 6and 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 p. 7muſt 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 p. 8bridle 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 p. 9both 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 p. 10of 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 p. 11part, 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.

p. 126 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 p. 13commended 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. VntoUnto 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 aaGen. 15, 18-31. Exo. 3: 8. 17.23: 23, 31, Num. 34: 1-15 Ioſ. 1: 3, 4.Gen 15:18–31Exod 3:8Exod 3:17Exod 3:23Exod 3:31Num 34:1–15Josh 1:3Josh 1:4land 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 p. 14miles, 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 aaHerod 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 bbGen. 11: 31. 45: 25. Exod. 6: 4. 16: 35.Gen 11:31Gen 11:45Gen 11:25Exod 6:4Exod 6:16Exod 6:35the 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 ccIoſ. 13-19.Josh 13the whole land divided among the 12. tribes, p. 15everie ſhire or part ddIoſ. 13: 7, 8. & 14: 2, 3.Josh 13:7Josh 13:8Josh 14:2Josh 14:3had the name of the tribe that dwelt therin. But ſo ſoone as the kingdom was divided, ee1. King. 12: 16, 17. & 14: 7, 22.1 Kgs 12:161 Kgs 12:171 Kgs 14:71 Kgs 14:22then was the ſouth part termed the kingdom of Iuda, or Iurie: and the north-part, which was the greater, the kingdom of Iſrael, ffIſai. 7: 9. Ier. 32: 4, 5. Eze. 16: 46, 51 Mich. 1: 1.Isa 7:9Jer 32:4Jer 32:5Ezek 16:46Ezek 16:51Mic 1:1or (of the principal citie therin) Samaria. After the return from the captivitie, it came to paſſe, that it fel to have ggCarol. 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 hhHiero. 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 p. 16under 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 aaExo. 3: 17.Exod 3:17the ſame land ſhould be a verie good, and a large land, and that it ſhould flow with milk and honie. bbDeut. 1: 20-22.Deut 1:20–22When (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 ccNum. 13: 27Num 13:27could 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 p. 17ſhould not leeſe their labor, but were wel hired therunto, ddDeu. 8: 7-9.Deut 8:7–9he doth in like maner put them in mind how notable a land the Lord had provided for them: eeDeut. 11: 10-12.Deut 11:10–12another 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, ffDeu. 26: 9.Deut 26:9ſo 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, ggEze. 20: 6.Ezek 20:6yet p. 18then 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, aaDeu. 15: 11. Though there ſhould be poor therin, yet might that be no diſcredit to the land it ſelfe.Deut 15:11they 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, p. 19in 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 p. 20their 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: p. 21ſomtimes, 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. VntoUnto 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 p. 22ſword, 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 aaDeu. 8: 17, 18. & 9: 4-6.Deut 8:17Deut 8:18Deut 9:4–6wil 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 bbEx. 23: 32, 33. & 34: 12-17. Num. 33: 50-56. Deu. 7: 1-6, 16, 25, 26.Exod 23:32Exod 23:33Exod 34:12–17Num 33:50–56Deut 7:1–6Deut 7:16Deut 7:25Deut 7:26that 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, p. 23woman, and child. And to the end they might the more faithfully execute this judgement of God, as they are alſo given to underſtand ccDeu. 9: 5.Deut 9:5that 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 p. 24the earth, that without merciemercy 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 aaNum. 21: 21-35. Deu. 2: 26-37. & 3: 1-11.Num 21:21–35Deut 2:26–37Deut 3:1–11ſubdued 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 bbDeut. 2: 34. & 3: 6.Deut 2:34Deut 3:6that they did utterly deſtroy them, men, women, and children; and that God ſo far approoveth their dealing with Sehon, that he ccNum. 21: 34Num 21:34maketh 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 ddIoſ. 2: 1-21. & 6: 22, 23.Josh 2:1–21Josh 6:22Josh 6:23a 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 p. 25they 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 eeIoſ. 7: 1-26.Josh 7:1–26one 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 ffIoſ. 9: 3-15.Josh 9:3–15both 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 p. 26homly 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 ggIoſ. 12: 24.Josh 12:24ſlu 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; hhIudg. 2: 10.Judg 2:10Ioſuah alſo and the good elders being fallen aſleep, iiIud. 1: 20-35Judg 1:20–35then 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 kkIud. 2: 1-5.Judg 2:1–5the 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 p. 27live 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 llExo. 23: 28-30. Deu. 7: 22.Exod 23:28–30Deut 7:22he 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, mmIud. 2: 22. & 3: 2, 4.Judg 2:22Judg 3:2Judg 3:4that 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 aaGen. 32: 28 & 35: 10.Gen 32:28Gen 35:10Iſrael, 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 bbGen. 29, & 30, & 35: 22-26.Gen 29ſons: Ruben, Simeon, Levie, Iudah, Dan, Nepthalie, Gad, Aſer, Iſachar, p. 28Zabulon, 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 ccNum. 1. Apoc. 7: 5-8.Num 1Rev 7:5–8tribe 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 ddExo. 12: 37.Exod 12:37600000. men, beſides women and children: then (I ſay) it pleaſed God to eeNu. 1: 49, 50ſeparate 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 ffGen. 48: 5.Gen 48:5Iaacob, 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 p. 29leave 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 VntoUnto 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, aaNu. 32: 1-42theſe 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 p. 30fight 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. VntoUnto the bbNu. 26: 53-56. Ioſ. 11: 23.Josh 11:23other 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 p. 31as 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 aaNum. 18: 20, 23. Deu. 10: 8, 9. & 18: 1-5.Num 18:20Num 18:23Deut 10:8Deut 10:9Deut 18:1–5no part at al among their brethren: but only, bbLev. 27: 30. Nu. 18: 21, 24 Deu. 14: 22, 27 & 12: 19.Lev 27:30Deut 14:22Deut 14:27Deut 12:19the 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 ccNu. 35: 1-15cities 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 p. 32part, 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 ddLev. 27: 32, 33.Lev 27:32Lev 27:33it 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 eeLev. 27: 31.Lev 27:31though 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 VntoUnto 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 aaDeu. 18: 8.Deut 18:8that 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 p. 33were allowed to take tith of their brethren the Iſraelites: ſo bbNum. 18: 25, 26.Num 18:25Num 18:26were they charged to pay over the tith of the ſame to the preeſts. The ſecond ſort of ſuch cōmodities as were ordinarie ccNum. 18: 8, 9, 11, 19, 30, 31 Num. 5: 8-10.Num 18:8Num 18:9Num 18:11Num 18:19Num 18:30Num 18:31Num 5:8–10were 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 ddNu. 18: 18. Deut. 18: 3.Deut 18:3certain 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 eeNum. 18: 15-18. Le. 27.Num 18:15–18living 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 ffNum. 18: 12, 13. Deu. 18: 4.Num 18:12Num 18:13Deut 18:4fruits 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; ggLev. 27: 11-22. Nu. 18: 14.Lev 27:11–22and ſomtimes of ſom other p. 34bleſſings that God had given them: hhLe. 27: 1-8.ſomtimes likewiſe, of themſelves, or their children. Out of which lightly iiNu. 18: 8. Lev. 27: 1-25.Lev 27:1–25ſom commoditie came unto them, according to the nature of the vow. So likewiſe, kkNum. 5: 8.Num 5:8if 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 p. 35afterward they are to hold the ſame both towards God, and towards their neighbor. How they ſhould deſcend, is cheefly declared upon occaſion that aaNu. 27: 1-11Zalphaad 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, bbDeu. 21: 15-17.Deut 21:15–17a 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 ccGen. 35: 22. 49: 3, 4. & 1. Par. 5: 1.Gen 35:22Gen 35:49Gen 35:3Gen 35:41 Chr 5:1defiling his fathers bed, ddGen. 49: 4. 1. Par. 5: 1.Gen 49:41 Chr 5:1was 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 eeDe. 26: 1-10homage, 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 p. 36God 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 ffEx. 23: 10, 11 Lev. 25: 1-11.Exod 23:10Exod 23:11Lev 25:1–11every 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 ggExod. 22: 6.Exod 22:6if 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 hhExo. 23: 11. Lev. 25: 4-7.Exod 23:11Lev 25:4–7ſuch things as it yeelded of it p. 37ſelfe, ſhould be common: and iiDeut. 23: 24, 25.Deut 23:24Deut 23:25that 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 aaLev. 25: 10, 13, 28.Lev 25:10Lev 25:13Lev 25:28yet 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, bbLev. 25: 24.Lev 25:24that 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, ccLev. 25: 25-27.Lev 25:25–27if a man ſel it to his neighbor, either himſelfe, or the p. 38next 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 ddLev. 27: 16-21.Lev 27:16–21if 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 eeLev. 27: 22-24.Lev 27:22–24the 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 ffLev. 25: 29, 30.Lev 25:29Lev 25:30if 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 ggLev. 25: 31Lev 25:31if 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 hhLev. 25: 34Lev 25:34as 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 iiLev. 25: 32, 33.Lev 25:32Lev 25:33their houſes whether they were in walled cities, or not, both they p. 39might 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 aaEx. 21: 2-6. De. 15: 12-17.Exod 21:2–6an 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 bbEx. 21: 8, 10 Deut. 21: 14.Exod 21:8Exod 21:10Deut 21:14if 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 ccExo. 2… 10, 11.Exod 2:10Exod 2:11if he p. 40ſhould 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 ddExo. 21: 20, 21.Exod 21:20Exod 21:21though 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 p. 41them 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, aaExod. 20: 3.Exod 20:3wholy 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. VntoUnto which love of God they were taught, two ſpecial points to appertain. Firſt, that bbIbid. 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 ccIbid. 7.truly, without hypocriſie or diſſimulation: then, that they ſhould be ddIbid. 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 eeIbid. 12.reverence ech other, everie one in his degree; and therby knit togither in one, in godlie unitie. Secondly, that they ſhould p. 42have ſuch an hartie care to praeſerve ech other, that not only they regard ech others ffIbid. 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 ggIbid. 14.wedlok undefiled; his hhIbid. 15.ſubſtance undiminiſhed; and his good name iiIbid. 16.unblemiſhed. That which reſpecteth the moderating of their affections within, is that they ſhould not kkIbid. 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 aaEx. 20: 3. & 23: 25. De. 5: 7Exod 20:3Exod 23:25none other God but him alone: nor ſo much as to have in their mouths the bbExo. 23: 13. Ioſuah. 23: 7. Pſal. 16: 5.Exod 23:13Ps 16:5names 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 ccLev. 18: 2, 3. De. 12: 30, 31.Lev 18:2Lev 18:3had they a ſpecial warning given to take heed of p. 43the gods of thoſe countries: and therwithal were ſtreightly charged ddExo. 23: 24. Deu. 7: 5, 25. & 12: 2, 3.Exod 23:24Deut 7:5Deut 7:25Deut 12:2Deut 12:3to 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. eeExod. 13: 2, 11-16. & 22: 28.34: 19. Num. 18: 15.Exod 13:2Exod 13:11–16Exod 22:28Exod 22:34Exod 22:19Num 18:15Whatſoever 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 ffExo. 13: 13. & 34: 20. Nu. 18: 15, 16.Exod 13:13Exod 34:20if 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 p. 44of our coin: though by the weight of the Gerah, which ggIoan. Brentius in Exod. 30: 13. And Annot. on the B. Bible upon Num. 3: 47. 18: 16.Exod 30:13Num 3:47Num 3:18Num 3:16is 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. hhExo. 13: 12. 22: 29. & 34: 19. Num. 18: 17. De. 15: 19, 20.Exod 13:12Exod 13:22Exod 13:29Exod 34:19Num 18:17If 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. iiExo. 13: 13. 34: 20. Num. 18: 15.Exod 13:13Exod 13:34Exod 13:20Num 18:15If 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 kkDeu. 15: 21-23.Deut 15:21–23were they diſcharged for bringing it unto the ſanctuarie or temple of the Lord, there to make merrie or feaſt therwithal before him (as llDeu. 15: 19, 20.Deut 15:19Deut 15:20they were bound to do with ſuch as were without p. 45blemiſh) 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, mmExo. 13: 14-16.Exod 13:14–16that 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 nnNum. 3: 6, 12, 13, 40-51. & 8: 16-19.Num 3:6Num 3:12Num 3:13Num 3:40–51Num 8:16–19afterward 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. VntoUnto 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 p. 46them, was ooExo. 22: 28. 23: 19. & 34: 26. Deu. 26: 2. Lev. 19: 24.Exod 22:28Exod 22:23Exod 22:19Exod 34:26Deut 26:2Lev 19:24to 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 ppLev. 23: 10.Lev 23:10ſuch things as firſt ripened unto them: and alſo a part of their qqNum. 15: 18-21.Num 15:18–21firſt batch of bread. To the end, that they might ever obſerve this ordinance, they were rrLev. 23: 14.Lev 23:14charged 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, ſſDe. 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 p. 47effectually do, ttDeut. 26, 12-15.Deut 26:12–15he 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 p. 48abandon 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. VntoUnto 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, aaLev. 18: 1-5. 20: 23. De. 12: 29-31. Deut. 18: 9.Lev 18:1–5Lev 18:20Lev 18:23Deut 18:9that 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 bbLev. 20: 22 Deu. 4: 2. 5: 32, 33. & 12: 32.Lev 20:22Deut 4:2Deut 4:5Deut 4:32Deut 4:33Deut 12:32after 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 p. 49their 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, ccNu. 30: 1-17he 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 ddLe. 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