An exposition of the lawes of Moses: Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.

Of Satans accusation of Joshua the High-Priest.

Zach. 3.1. And he shewed me Ioshua the Highpriest stan∣ding before the Angell of the Lord, and Satan stan∣ding at his right hand to resist him, &c.

IN this Chapter are set downe the benefits wh^ch God bestowed upon his Church, after she returned from the captivity; and first what he did for Ioshua the Highpriest, as a type, to Vers. 8. Secondly, what he did for the Church, in the three last verses.

In the type againe these things are to be considered; First, how Christ our Advocate taketh the defence of Ioshua against Satan, Vers. 2, and then how he pardo∣neth him of his sinnes, and sanctifieth him, vers. 3.4.5. and lastly, the promise which Christ, the Angell of the covenant, maketh unto him, if he walke in his wayes, Vers. 6.7.8.

The accuser is Satan, the accused is Ioshua, and the de∣fender is Christ.

Satan, the accuser is described by his name,* 1.1 hee is called Satan, that is, qui intestino odio prosequitur, who hath a deadly hatred against the sonnes of men; the place where he stood when he accused, was at Ioshua's right hand, for it was the manner of the accusers a∣mongst the Iewes, to stand at the right hand of the par∣ty accused, when they did accuse, Psal. 109.6.* 1.2 Let Sa∣tan stand at his right hand and when he shall be iudged, let him be condemned. The thing which he accused him of

was because hee stood in filthy apparell before the Lord.

* 1.3Hierome is of this mind, that Ioshua the Highpriest married a strange woman contrary to the Commande∣ment of the Lord, as the rest of the Iewes did, Ezr. 10.18. And he holdeth that Satan did accuse him justly here, because he had married a stranger as well as the rest, but we are rather to incline to Ionathan the Para∣phrast in this, who Paraphraseth it thus, Filios habebat qui duxerant uxores non convenientes sacerdotio, hoc est, a∣lienigenas, ipse vero non corripiebat eos, that is, hee had sonnes who married wives who were not lawfull for the Priests to marry, and yet he reproved not them, this may seeme rather to be the cause for which he was blamed, as we may see, Ezr. 10.18. And amongst the sonnes of the Priests, there were some that had taken strange wives, namely of the sonnes of Ioshua the sonne of Iozedek, and it was for this that his priestly Garments were stai∣ned.

And he shewed me Ioshua.

Foure things are to be considered in this name Ioshua. First, that Ioshua was called Hoshea, and Moses changed this name, and called him Iehoshua, and the Greekes cal∣led him Iesus. Act. 7.45.

* 1.4The Iewes say that the letter [jod] י was taken from the name Iehova, and was put to Hoshea, and then he was called Ioshua, as the letter [he] ה was taken from Iehoua, and put to Abram, and then he was called Abraham, but if this their observation were true, then it should fol∣low, that when the Lord tooke the letter [jod] י from a name, that it should be for the disgrace of the person, as Sarai, the Lord changed her name, and called her Sarah; this change was for the credit of Sarah, and yet [jod] י was taken from it, before she was, my prin∣cesse, but now she is a princesse simply; when Davids

incestuous sonne Amnon was called Amminon. 2 Sam. 13.2. Was the letter [jod] added for his credit? No,* 1.5 but the reason why this name was changed was this, to signifie the authority which the Lord had over him; for the imposition of new names signifieth authority in him that imposeth, as Ioseph's name was changed by the King of Egypt, and he was called Zaphnath-paaneah,* 1.6 Gen. 41.45. So Eliacim's name was changed by Pharao Neco, & he was called Iehojakim, so Ananias, Misael, and Hazarias their names were changed in Babel, so Si∣mon's name was changed into Peter; Iacobs name was changed into Israel; So this name Hoshea was changed into Ioshua, Num. 13.16. and Revel. 2.17. To him that over commeth I will give a new name.

Secondly, Moses gave him this name by the Spirit of God, either foreseeing that he should be his succes∣sor, and save the people from their enemies the Cana∣anites, or praying for him that the Lord would save him from the wicked spyes as Salo. Iarchi saith.

Thirdly, the Seventy translate this name Ioshua al∣wayes Iesus.

Whether may this name Iesus be given to any in the Church now, as Colos. 4.11. [Quest.] Salute Iesus which is called Iustus.

This name Ioshua contracted into Iesus by the Greeks, [Answ.] was an usuall name amongst the Iewes; but now when it is appropriated to Iesus, none may bee called Iesus but Christ himselfe; for he both preserveth alive and giveth life: the Hebrewes take vivificare, vel in vita conservare, vel vitae restituere, Num. 22.33. so Num. 31.15. Num vivificastis omnem foeminam have ye kept the women alive; so Luc. 13.34. Ioshua might have done this; but vivificare is vitae restituare, to restore to life againe, and this Ioshua could not doe, but Iesus who quicke∣neth the dead, and restoreth them to life againe. 1 Cor. 15.22.

And Satan standing at his right hand.

The right hand was the chiefe place; for the un∣derstanding of this situation amongst the Iewes, marke first,* 1.7 when three are going together or sitting toge∣ther, he that is in the middle place is in the chiefe place, he that standeth upon his right hand, is in the se∣cond place; and he that standeth on his left hand is in the third place; and in this sense we are to understand these places, Hee shall set the sheepe at his right hand, and the goates at his left hand, Matth. 25.33. Christ is in the highest place, the sheepe in the second place, and the goates in the third; so the mother of Zebedees children; Matth. 20.21. desired that one of her sonnes might stand at Christs right hand, and another at his left hand; Christ is in the highest place, hee that stands at his right hand in the second place; and he that stands at the left hand, is in the third place.

Secondly, when the most eminent person sitteth, he that sitteth at his right hand, is in the second place, Example, Salomon sate upon a throne, and his mother at his right hand, 1 King. 2.19. Salomon was in the first place, and his mother in the second. So Christ sitteth at the right hand of the father, that is, in the second place next to the father, for we cannot imagine that Christ as mediator sits above his father.

* 1.8Thirdly, when the two hands are compared toge∣ther, then the right hand is the more excellent, and so Paul saith, They gave unto us the right hand of fellow∣ship, Galat. 2.9. So Benjamin is called the sonne of the right hand, and Salomon, Eccles. 10.2. saith; that the wise mans heart is in his right side, and the fooles in his left side;* 1.9 the reason why the fooles heart is said to be in his left side, is because the blood for the most part falleth to the left side, and so the heart that is dull is said to be in the left side; but the spirits againe ascend

from the left side to the right, and so the wise mans heart is said to be in his right side, because he hath more understanding. So in pleading before the judges the accused stood at the left hand of the accuser, as Satan stood at the right hand of Ioshua, but if the accused prevailed in judgement, and the accuser succumbed then he was shifted from the right hand to the left hand, then he was said to lose his cause.

But when the Scripture speakes of protection,* 1.10 it put∣teth the left hand first, Psal. 16.8. Because he is at my right hand, I shall not be moved. Then David stood at his left hand. So Psal 129.5. The Lord is thy defence at thy right hand. So when Iob prayeth, Iob 17.3. Pone me juxta te, set me by thee, that is, at thy left hand, that thou mayest defend me with thy right hand.

Lastly, when the heart and the hand are compared together, then the left hand is the chiefe hand, therefore the Iewes wore their Phylacteries upon their left arme, because it was nearest their heart; and so the Latines say of him that went at the left hand,* 1.11 ambulare intror∣sum, because that hand was nearest the heart, and of him that goeth at the right hand, they say of him, am∣bulare extrorsum, and we use to say when we give a man the left hand, we give him the hand that is nearest the heart.

Standing at his right hand.

To stand, in the Scriptures, is either to pray,* 1.12 as Abra∣ham is said to stand before the Lord, that is, to pray, and the Publican stood a farre off, that is, prayed. So Iere. 18.20. Remember that I stood before thee to speake for them, and to turne away thy wrath from them; and the He∣brewes say, Sine stationibus non subsisteret mundus, that is, without prayers the world could not endure, because they stood when they prayed.

Secondly, to stand, signifies to serve, Pr. 22.29. Seest thou

a servant diligent in his businesse,* 1.13 this man shall stand be∣fore Kings, that is, serve, Psal. 135.2. Yee who stand in the Courts of the Lord, that is, who serve.

Thirdly, to stand in the Scripture, is to stand to be judged before a Iudge;* 1.14 as Exod. 17.14. Why doth the people stand all the day long, So amongst the Latines, Stare in judicio, & cadere causa, Psal. 1.5. Impij non sta∣bunt in judicio, that is, they shall lose their cause, now Ioshua stood here praying, Ioshua stood here ready to serve, and Ioshua stood as accused.

He shewed me Satan standing at the right hand of Io∣shua.

* 1.15We may marke foure singular strifes betwixt God and the Divell, about foure singular of the Lords vali∣ant ones.

The first was betweene God and Satan about Iob, cap. 1, The second was betwixt Michael the Archangell and the Divell, about the body of Moses, Iude 9. The third, was betwixt Christ and the Divell about the High∣priest Ioshua here. The fourth, was betwixt Christ and the Divell, about the faith of Peter, Luc. 22.31.

In the first strife betwixt God and the Divell, about Iob; it might seeme strange that God gave such a way to Satan in this conflict; but if we will consider Gods end in it,* 1.16 we shall see both his wisedome and goodnesse in it; for God did not expose Iob to these trials, that the Divell might swallow him up; but both that he might get the greater glory by this his Champion Iob, and that the Church might learne patience by this exam∣ple; yee have heard the patience of Iob, Iam. 5.11. The Lord delighted here to see his champion Iob wrestle, and to returne victorious,* 1.17 and to put Satan to the foyle; the Romane Emperours used to keepe Lyons in cages, and they used to cast in condemned persons to them to fight to the death with them; wee read in

Tertullian how conclamatum est, Christiani ad Leones; so the Lord keepeth the Divels in Cages, and brings not out slaves and condemned wretches to fight with them, but his most notable champions whom he knowes will report the Victory, and therefore hee delights to be∣hold this conflict.

The second reason, why the Lord put Iob to these hard tryals was for the good of his Church; for even as the Physitians keepe the bodies of the condemned to make anatomies of them for the good of others, so the Lord kept Iob for this tryall, for the good of the Church, that they might remember the patience of Iob.

The second great strife was betwixt Michael the Archangell and the Divell, about the body of Moses,* 1.18 Iude 9. It is strange to see how Satan dealeth with Moses; when Moses was living, nothing but stone him to death; but now when he is dead, he would make an Idoll of his body, and set it up to be worshipped; and that which hee could not effectuate by him when hee was living, he goes about to effectuate it now by his dead body. It was a great sinne, first to kill the Prophets, and then to erect Sepulchres to them, Matth. 23.29. Woe unto you Scribes and Pharises, hypocrites, because, &c. but this is a greater sinne first to kill Moses, and then afer his death to labour to make an Idoll of him; but the Lord had a great respect to Moses who was faithfull in all his house, Heb. 3.5. when hee was living, so now when he was dead hee preserved this his body, and buried it honorably with his owne hands, where the devill knoweth not.

The third strife betwixt CHRIST and the Devill was about Ioshua the Highpriest; Satan accuses Ioshua for standing before the LORD in soiled apparrell, but the Lord takes his defence, putteth Satan to rebuke,

putteth new apparell upon Ioshua, and setteth a crowne upon his head.

The fourth strife was about Peters faith, Satan sought to winnow Peter as wheat, but Christ prayed for Peters faith, that it should not faile, Luc. 22.31. The devill gave his faith a shrewd blow, and sifted him strangely, when he made him deny his master thrice. But Christ saved him by his intercession.

We are to make use of these conflicts, 2 Cor. 10.13. that God will not suffer us to be tempted above that wee are able,* 1.19 but with the temptation will make a way alwayes to es∣cape, that we may be able to beare it.

Observe in Satans tempations first the order, and then the manner; the Apostle hath an heavenly order, 1 Cor. 11.3.* 1.20 God is Christs head, Christ is the mās head, and the man is the womans head, the Devill first hee tempted the Woman, the weaker Vessell: Secondly, he tempted the man, the womans head; Thirdly, hee tempted Christ here in his type Ioshua, and then Christ in proper person, who is the mans head; but hee durst never goe higher to tempt God Christs head. There is nothing contrary to God by his omnipotencie, hee sub∣dueth all things to him, as there is nothing summe ma∣lum, as God is summe bonum, for then there should be duo principia, as the Manicheans held, so the Divel is not absolutely contrary to God, but must be subject unto him, and over-ruled by him.

And if we shall marke the manner of his temptati∣ons, we shall see them strange. First, he intices and setteth forward men to mischiefe, and then he would be their first accuser, like unto Ioab. 2 Sam. 18.12, when Absolom was hanging in an oake tree, one came and told Ioab that he was hanging there, Ioab offered the man ten shekles of silver to kill him, but what saith the man? he refused, and said, No, & thou wouldst give me a

thousand shekles of silver,* 1.21 for the King commanded to spare the young man, and if I should doe so, thou wouldst be the first man that wouldst set thy selfe against me; for Ioab first to perswade the man to kill Absolom, and then to bee the first to accuse the man, was not this a shamelesse ac∣cuser? So for the Devill first to set men on worke, and then to accuse them, is not this a vile accuser?

Satan is a cruel and a crafty adversary, he is called Satan, quia intestino odio prosequitur, because hee pur∣sueth with deadly hatred, and that red Dragon who thirsts for the blood of the children of men, therefore miserable are those who seeke to him for reliefe in their sicknesse or distresse, Exod. 4.14. I am the Lord that healeth thee: many thinke that there are some gentle sorts of Divels that can doe men no harme, and that are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but if they understood Satan's grounded and rooted malice and craft, they would never seeke to him.

Observe the nature of this false accuser,* 1.22 when he ac∣cuseth the child of God, he makes his sinnes appeare more than they are; if Ioshua's cloathes be soyled, he makes them appeare like the cloathes of the menstru∣ous women; but when he hath to doe with the wicked, he makes their sinnes appeare lesse than they are; but God keepeth a contrary course; when he lookes upon the sinnes of his Saints, they seeme lesse to him than they are, Iere. 51.20. Iacobs iniquity shall be sought for, and shall not be found, and Rom. 8.1. No condemnation to them which are in Christ; but when he lookes upon the sinnes of the wicked, he sees them just as they are;* 1.23 when a man lookes in a round glasse, his face seemeth to him lesse than it is; when a man lookes in a hollow glasse, his face seemeth to him more than it is; when a man lookes in a plaine glasse, his face seemeth just to him as it is. They will never be well decked to whom the

Divell holdeth up the glasse, of all men the Divell ta∣keth most notice of the sinnes of the Ministers, and is readiest to lay their sinnes to their owne charge, and to blaze them abroad to others; if there be a hole in their coat, he will say they are ragged; and if their cloathes be soyled, he will say they are naked; he ob∣serveth all our infirmities, and watcheth our haltings; therefore let us looke well to our wayes.

To resist him.

Satan layes to Ioshua's charge the faults of the people, here Ioshua represented the whole people, for the Priest under the law bare the sinnes of all the people; but to be partakers of the sinnes of the people, as here Ioshua was when hee did beare with the people that had married strange wives,* 1.24 that is a great sinne.

A Minister may be guilty of the sinnes of the people sundry wayes; First, of the ignorance of the people, when hee instructs them not; the lipes of the Priest should preserve knowledge. Secondly, he is guilty of the sinnes of the people when he reproveth them not for their sinne, as, Mal. 2.9. Accepistis facies in lege, what is that, Ye have accepted persons in the Law? that is, when the great men sinned, the Priest durst not reprove them, but was partiall in his reproofes. Third∣ly, they are guilty of the sinnes of the people when they scandalize them by their bad life, when they cary not the tender, and weake Lambes in their bosomes, or cause them to abort, For whom Christ hath died, Rom: 14.15. Lev. 4.3. in reatum populi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to cause the people to trespasse, 1 Chro. 21.3 Why wilt thou be a trespasse to Israel?

* 1.25And as the Preacher may be an occasion and a stum∣bling to make the people sinne, so he may be partaker of the sinnes of the people, if hee follow them in their sinnes; we have a notable example of this, Amos 2.11.

The Lord forbad expressely the Nazarits to drinke wine, and yet the wicked Iewes came and tempted them to drinke wine, and they to be counted boone com∣panions, did drinke wine with them; and thus they were guilty of the sinnes of the people. But they should have remembred that of Iere. 15.19. Turne thou not to them, but let them turne to thee, they bid you drinke wine, will yee drinke it? then yee goe to them; but refuse to drinke it, stand in your place and let them rather come to you; run not in that same excesse of ry∣ot with them.

When Ioshua's sonnes maried strange wives, this was a staine to his holy garments; so when the sonnes of Eli lay with the women that came to the Tabernacle; it made the sacrifice of the Lord to be abhorred, and when the Priests daughter committed whoredome, it was a great disgrace and shame unto him, therefore Paul will have a Minister, To rule well his owne house, having his children in subjection with all gravity, 1 Tim. 3.4. and he giveth the reason why they should have obedient children and his house well ordered, vers. 5, For if a man know not how to rule his owne house, how shall he take care of the Church of God.

How shall a Minister know that he is free from the pollutions of the people? [Quest.]

First, [Answ.] if he be deepely touched with a sense of his owne sinnes and then of the pollutions of the people, Esay. 6.5. Woe is me, for I am undone,* 1.26 because I am a man of polluted lipes, and I dwell in the midst of a peo∣ple of polluted lips; he that is not touched with a sense of his owne pollutions will never be touched with a sense of the peoples.

Secondly, he shall know if he be free from the pol∣lutions of the people, if he be grieved for their sinnes, as the soule of just Lot was vexed for the uncleane con∣versation

of the Sodomites, 2 Pet. 2.7. and if he say with David, woe is me that I sojourne in Mesech, that I dwell in the Tents of Kedar. Psal. 120.5.

Thirdly, when he dwelleth amongst a corrupt peo∣ple, let him converse little with them, and separate him∣selfe from them in conversation, or live like a Pelican in the Wildernesse, Psal. 102.6. and when he comes abroad amongst them, doe as those doe who dwell amongst a people, where the sicknesse is, that is, have his Antidot or Amulet with him, that he be not infe∣cted with corruption.

* 1.27The Priest was guilty of the peoples sins, and there∣fore as great a sacrifice was offered for him, as for the whole people; we have personall sinnes enough to be charged for, but when we are charged likewise for the sinnes of the people, and be guilty of them, then it will be a fearefull reckoning, happy are we if we can say I am free from the blood of this people, Act. 20.26.

* 1.28And the Lord said to Satan, the Lord rebuke thee, O Satan, which may be thus construed••, I will rebuke thee Satan, for it is the manner of the Hebrewes to speake of them∣selves in the third person, as if they were speaking of another, as Gen. 4.23. Heare my voyce yee wives of La∣mech, that is, my wives, so Gen. 19.24. The Lord rai∣ned from the Lord, that is, from himselfe, so Esth. 8.8. Write unto the Iewes in the Kings name, that is, in my name. So here, The Lord rebuke thee, O Satan, that is, I will rebuke thee. Or it may be the speech of the sonne to the father,* 1.29 desiring the father to rebuke him; here he desireth his father to rebuke, and Marc. 1.26. he him∣selfe rebuketh, for the actions ad extra (as they speake in the Schooles) are common to all the three persons; when the father doth rebuke, he rebuketh by the sonne, and by the holy Ghost, and when the sonne doth re∣buke, he rebukes from the father, and by the holy Ghost;

and when the holy Ghost doth rebuke, hee rebuketh from the Father and from the Sonne.

The Lord rebuke thee, O Satan.

What is meant by rebuke here?* 1.30 the Seventy trans∣lates it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is not a simple rebuke then, but con∣joyned with opprobry and shame; the Greeke Fathers afterward called the censures of the Church, as excom∣munication, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Satan is accursed of God with a last and most feare∣full sort of excommunication Maran-atha or Shan-atha, Dominus venit, Iude 14. the lesser sort of excommuni∣cation is used in the Church for the destruction of the flesh, and saving of the spirit, 1 Cor. 6.5. and I gave them to Satan, that they may learne not to blaspheme, 1 Tim. 1.20. but this last and fearefull sort of excommunication, is a finall and totall rejection of the party; when one was excommunicate by this first sort of excommunication, he was to be reputed as a Publican, none might eat with him, salute him, or converse with him; what a fearefull thing is it then in these times that Witches should be so familiar with the Divell, salute him as their Master, banquet with him, dance with him,* 1.31 and more than that, to lye with him, these that are without, 1 Cor. 5.13. what have we to doe with them? the Iewes would not meddle with the Samaritans, because they were Apostates from their Religion, and fearefully excommunicated, they brought 300 Priests, and 300 Trumpets, and 300 Bookes of the Law, and 300 Boyes & they blew with the Trumpets, & the Levites reading,* 1.32 accursed the Cuttaeans in the name of Tetragrammaton, or Iehova, and with the curses both of the Superior and Inferior house of judgement, And they said, Cursed is hee that eateth the bread of the Cuttaean, hee that eateth the bread of the Cuttaean or Samaritan, is as hee that eateth Swines flesh, and let no Cuttaean

be a Proselyte in Israel, neither have any part in the Resurrection, these curses they wrote upon tables, and sealed them, and sent them through all Israel, who mul∣tiplied also their great Anathema or curse upon them: If the Samaritans were so execrable to the Iewes, that they would not eate with them, nor salute them that were thus excommunicated, what a fearefull sinne is it then to salute the Divell, to eate with him, who is given over to that last and fearefull curse. They said, thou art a Samaritan, and hee's a Divell, Ioh. 8.48. they hated them as if they had beene Divels, should not then men and women much more hate the divell him∣selfe, and count his bread execrable.

And the Lord said to Satan, the Lord rebuke thee, O Sa∣tan.

Observe that all the defence of the Church against Satan, is onely in Christ, I have prayed for thee Peter that thy faith might not faile, Luc. 22.32. Now that ye may understand this the better, how Christ protecteth his Church, it shall not be amisse to marke the Epi∣thites that are given to Satan in the Scripture; and then to observe the Epithites given to Christ contrary to these, for defence of his Church.

First the Divell is called Abaddon, Apollyon, Revel. 9.11.* 1.33 and Ashmoderus, Tobit. 3.8. A destroyer; but Christ is called Iesus a Saviour, Mat. 1.21. Thou shalt call his name Iesus, for he shall save his people from their sinnes.

Secondly, the Divell is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That evill one Mat. 37. But Christ is called Iesus the Iust, Act. 3.14. He denyed the holy One and the Iust. So 1 Ioh. 2.1. We have an Advocate with the Father, Iesus Christ the Righte∣ous.

Thirdly, the Divell is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an adversary, 1 Pet. 5.8. Your adversary the Devill like a roaring Lyon, walketh about, seeking whom he may devour, he ever setteth him∣selfe

against us; but Christ is called Emmanuel, God with us, Matt. 1.25.

Fourthly, the Divell is called the accuser of the bre∣thren, Revelat. 12.10. but Christ is our Advocate, 1 Ioh. 2.1.

Fiftly, he is called the Tempter, Mat. 2.3. but Iesus Christ is called the Comforter, and the consolation of Israel, Luc. 21.25. primogenitus mortis, Iob. 18.13. The first borne of death, (as many of the Fathers expound it) but Christ is principium & primogenitus ex mortuis, the beginning and the first borne from the dead, Coloss. 1.18. Revel. 1.5. by whom we shall live and rise againe.

Seventhly, the Diuell is that roaring Lyon that see∣keth to devour us, 1. Pet. 5.8. but Christ is that Lyon of the Tribe of Iuda, the roote of David who hath prevailed migh∣tily, Revel. 5.5.

Lastly, the Divell is that Old Serpent who stingeth us to death, but Christ is that Serpent lift up in the Wil∣dernesse, that whosoever looketh upon him and be∣leeves in him, should not perish, but have everlasting life, Iohn 3.15.

The Prophet Zachariah, saw in a vision foure hornes rising up to molest and trouble the Church, but he saw foure Carpenters come to beat downe these hornes, Zach. 1.18. This is the comfort of the Church, that there is no tentation that ariseth from Satan to trouble her, but the Lord hath a hammer to beat it downe, & si ve∣nenum in Diabolo, antidotum in Christo, and if there bee poyson in the Divell, there is a remedy for it in Christ.

The Lord rebuke thee, O Satan.

The Apostle Iude, verse 8.* 1.34 gathereth out of this place and out of the fight betwixt Michael the Archan∣gell and the Divell about the body of Moses, that men should not revile those who are in authority. Michael is God blessed for e••••, Satan is a condemned spirit,

yet Michael will not raile against him. The Devill is a condemned spirit, and we are bound to pray against him; but we are bound to pray for Magistrates of whose salvation we hope well, therefore we are not to curse them; the Lord commanded his people to pray for Nebuchadnezzer, and for Babylon, Iere. 20 7. and the Apostle willeth them to pray for all that are in Autho∣rity, 1 Tim. 2.2. yea although they be infidels; Davids heart smot him for cutting off the lap of Sauls garment, 1 Sam. 24.5. and should not their hearts smite them, who raile against Princes, much more for killing of them, the Lord will make the fowles of the heaven to discover this wickednesse, although it be secretly spo∣ken in their chambers, Eccles. 10.20.

The Lord rebuke thee, O Satan.

[Quest.] What if a man should be tempted by Satan appea∣ring in a visible forme, what should he doe? whether should he use arguments out of the Scripture to repell him or not?

[Answ.] He should doe nothing but turne his face to God, and weepe upon him, and desire that the Lord would re∣buke Satan. Christ the Mediator could hold argum••nt with him, because he was God blessed for ever; but never one else could hold stitch with him, Eva by rea∣soning and keeping purpose with him, got the foile.

[Ob.] But ye will say that in spirituall temptations we may reply to him out of the Word; why then may we not reply to him out of the Word, if he should visibly ap∣peare to us.

[Answ.] The case is not alike, for when the devill tempteth us by inward tentations and suggestions, they are but the messengers of Satan, and they are not so subtile tentations, for they are mixed with our thoughts, and therefore may be the ••ore easily answered; but when he comes in proper perso••, then his wickednesse

is more spirituall, Galath, 6.12. therefore wee should turne to God, and desire the Lord to rebuke him.

What are we to thinke of those Exorcists who take upon them to cast out the devill? [Quest.]

That gift was an extraordinary gift bestowed onely upon the Church in her infancy, [Answ.] and it served not sim∣ply for edifying of the body of the Church;* 1.35 the gifts which served simply for the Church were, Ephes. 4.10.11. Apostles, Evangelists, Pastors and Teachers. The Apostle, 1 Cor. 12.* 1.36 reckoneth up other gifts which were not simply necessary for the Church, but onely for her infancy; as the gift of healing, the gift of tongues, and this gift of casting out devills; if the Highpriest after the captivity should have put in two counterfeit stones in the breastplate, and called them Vrim, and Thummim, would not this have beene a false∣hood in him, when the gift ceased, to use the signe? so now when there is no such gift in the Church, to use the name, this is but a deceit.

Gifts necessary for the building of the Church were of two sorts.* 1.37

First, extraordinary, as Apostles and Evangelists.

Secondly, ordinary, as Pastors and teachers; other gifts were onely for the infancy of the Church, the matter may bee cleared by this example; A Prince when he is a child he hath need of a regent,* 1.38 of counsel∣lers, and boyes to play with him; but when the Prince commeth to maturity of age, the Regent ceaseth, and his Play fellowes, but not his Counsellors; so the Church in her minority had Apostles and Evange∣lists, as her regents; and shee had these gifts of ngues, healing, and casting out of Divels, as her play-fellowes, these cease now; but Pastors and Teachers as her counsellers remaine still with her; when Satan is cast out, now by Exorcists this is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by

force to cast him out, but onely by collusion, he goeth out, but he returneth againe.

Even the Lord that hath chosen Ierusalem rebuke thee, as if he should say, I have decreed that Ierusalem shall be built, although thou hast set thy selfe against this, yet thou canst not hinder it;* 1.39 Ierusalem is taken here, first, for the City Ierusalem, and then for the people gathe∣red to that City out of the captivity.

No counsell can stand against the counsell of the Lord; see what Gamaleel said, Act. 5.38. if this Counsell be of God, we cannot hinder it; yee may see what strange impediments, were cast in to hinder the buil∣ding of the Temple, although it was Gods purpose to have it built againe, there was an hundreth and thirteene yeeres before it was finished, after the foun∣dation was laid; First, it was hindered by craft, We will build with you, Ezr. 3. then by bribes, They hired counsellers to weaken the hands of the people, and troubled them in building, Ezr. 4.5. Thirdly, by false accusati∣ones by letters, Ezr. 4.6. Fourthly by force, Ezr. 4.23. Fiftly, by the Kings edict. Ezr. 4.21. Lastly, when they could doe no more they hindred them by taunts, and mocking, if a foxe goe up with his taile, he will destroy this worke. Nehem. 4.3. yet because the Lord had determined to build it, it must be builded, the Counsell of the Lord stands sure for ever, therefore in Zachary it is compared to Mountaines of Brasse, and the gates of hell shall not prevaile against it.

The Lord hath chosen Ierusalem, although the Lord made choise of Ierusalem, yet this notable vine which he planted degenerated, Iere. 2.21. and then he rejected it, and brought great desolations upon it, Esay. 29.1. I will make Ierusalem like Ariel; when Ierusalem killed the Prophets then he sprinkled it with blood like Ariel, the Altar which was sprinkled with blood.

Is not this a brand pluckt out of the fire?

As if the Lord would say, he is new brought out of the captivity, and therefore no mervell though his cloathes be yet soiled.

There are three sorts of wants in the Church, First,* 1.40 wants of necessity; Secondly, occasionall wants; Thirdly, contracted wants; wants of necessity are these, when God with-draweth the meanes,* 1.41 that the Church cannot have them; when the people were in the Wildernesse, and sacrificed there, they had nei∣ther wine nor oyle to joyne to their sacrifice, yet their sacrifice was accepted, because it was a want of neces∣sity;* 1.42 so the Highpriest in the second Temple he wan∣ted Vrim, and Thummim, and he wanted the holy oyle, therefore he was not called in the second Temple, Vnc∣tus Iehovae, but vir multarum vestium, the man with the many cloathes, because he had five ornaments belong∣ing to him, which none of the rest of the Priests had, al∣though he wanted this holy oyle yet he was accepted, and his sacrifice, because this was a want of necessity.

Secondly, occasionall wants are these, when men for the time cannot so conveniently have their defects supplyed; as Num. 10. Eleazar and Ithamar, when they should have eaten the sinne offering in the holy place; they forgot to eate it, and suffered it to burne, because they were in such griefe for Nadab, and Abihu; Aaron taketh the defence of them in this case, and sayeth such things have befallen me this day, and no mervaile, that both I and my sonnes should have forgotten to eate the sinne offering in the holy place, Num. 10.* 1.43 if wee being in our sinne, should have taken upon us to purge the sinnes of the people, should it have beene accepted in the sight of the Lord? Moses accepteth of this occasion∣all want, because they were in great griefe, it was no mervaile that they forgot to eate it; So they now late∣ly

comming out of the captivity, no mervaile that Ioshua was not so handsomely dressed, as hee should have beene, for in their captivities they contracted much corruption, as in Egypt they forgot their Circumcisi∣on, and that was called opprobrium Eg••pti, Iosh. 5. Vn∣der Antiochus attrahebant praeputium, for feare they drew the skin of their prepuce that they might not bee knowne to be Iewes,* 1.44 and the Apostle alludes to this, Circumcisus es? noli attrahere praputium, 1 Cor. 7.18. And when they were in Babylon they married strange wo∣men; and no mervaile that his cloathes were now soiled and foule when he was lately come out of the captivi∣ty; a man that is newly risen out of the ague, no mervaile that his colour be not good, and if hee be weake and fall, we excuse him.

* 1.45Thirdly, there are contracted wants; and these are not excusable; if a man should drinke untill he were drunke, and then stagger and fall, no man will excuse him, as they doe him who falleth through sicknesse; the Lord that excuseth Ioshua here for his occasionall want, he will not excuse Vrijah the Highpriest when he brings the paterne of the Altar of Damascus to Ieru∣salem, 2 King. 18.11. This is a contracted guilt, and not occasionall; when our forefathers came out of popery first, no mervaile that there were great wants amongst them, and that they savoured of the dregges of Rome; but now when we have lived so long out of popery, and yet desire to be backe againe to Egypt, what a shame is that, the Lord will not be beholden to idolatrous Egypt to borrow any thing from her: Christ stands here for the occasionall wants of the Highpriest, but not for the contracted wants; our fathers lived in constituenda ecclesia, and we live in constituta ecclesia, and that which was tolerable in them, may be abhomi∣nation in us: God accepted of their little knowledge

but he craves a greater measure of knowledge of us, because we live in the sunne shine of the day.

And he answered and spake to them that stood before him, saying, take away these filthy Garments.

And he answered, that is,* 1.46 he began to speake accor∣ding to the manner of the Hebrewes, for no speach passed betwixt him and the Angels before.

Thomas marketh well that Christ speaketh after one manner to the Angels, and the Angels speake another way to Christ; for when Christ speakes to them, he is sicut agens illuminans & revelans: but when the Angel speakes to Christ, he is Velut passum, admirans, consu∣lens, & accipiens revelationem ab eo.

And he spake to those that stood before him.

That is, ministred unto him.* 1.47 The Angels are ministe∣ring spirits to serve Christ, but they are ministering spirits to attend vs, as a Nurse doth her young infant, they attend not Christ to defend and protect him in danger, for he is their head; they onely Minister to him: therefore when the devill cited the Psalme to Christ, Cast thy selfe downe, for he hath given his Angels charge to keepe thee, this place was falsely cited two wayes by Satan, First, he leaveth out in all thy wayes, Secondly, he applyed it falsely to Christ, they shall keepe thee, this part onely belonged to Christus mysti∣cus, to Christs members, they keepe Christs mem∣bers in all their wayes, but they keepe not Christ him∣selfe; Christ hath procured this their ministery to us, and he is that Ladder, up which they goe up and downe to serve us, Gen 28.12.

Take away the filthy garments from him.

It may be asked here, [Quest.] how the Angels could take a∣way Ioshua's filthy garments; seeing they have no hand in our justification or sanctification: Christ the media∣tor justifieth us, and the holy spirit sanctifieth us.

[Answ.] * 1.48This is but spoken humanitus, after the manner of men, for as men cause their servants to take away the foule cloathes off the person, which is to be brought before them, and put new apparell upon him, as Ioseph was brought before Pharao; so doth the Lord speake heare after the manner of men.

* 1.49Those parts of visions and Prophecies which seeme contrary to other parts of Scripture, we are not to ex∣pound them literally; but we are to hold that they were onely done in vision. Example, Ieremiah is com∣manded to carry his girdle to Babel, and there to hide it beside Euphrates, Iere. 13.4. these words we cannot expound them literally, but in vision for Ieremiah was never yet in Babel. So we are not to expound the Pro∣phecy literally, when it is contrary to piety, but one∣ly in vision as when Hosea is bidden marry a whore, Hos. 1.2. This was onely in vision; Thirdly, when they are contrary either to decency or good manners, as when Ezekiel is bidden goe naked, and to eate his bread baken with mans doung, Ezek. 4.12, so we are not to take this vision literally, that the Angell did any thing in our sanctification or justification. In the parable of the rich glutton hee desired that Abraham would send Lazarus, that he might dip his finger, & put it upon his tongue; in heaven the glorified soules have no fingers as yet, nor in hel the damned have no tongues yet; but because we cannot conceive spirituall things but by bodily things, therefore it is expressed after this manner; So every knee in heaven and earth shall how, Phil. 2.10. there are no knees in heaven as yet to bow to Christ, but this is spoken to our capacity, for when we would doe homage here below, we bow the knee; so heavenly worship is here figured by earthly gesture. And to him he said, behold I have caused thine inquity to passe from thee, and I will cloath thee with change of ray∣ment:

Pardoning of sinne here is expressed by putting off foule cloathes, and putting on a new garment.

The Lord delightes to see his Priests cloathed in ho∣linesse, Psal. 122.16. and to put on righteousnesse as a gar∣ment, Iob. 29.14.* 1.50 and the Hebrewes observe that Co∣hen a Priest, and Cahan a Bridgroome come both from one roote, because the Priest when he commeth be∣fore the Lord, should be adorned like the bridgroome; the Apostle saith, That as many as were baptized into Christ, have put on Christ; Galat. 3.27. which is a speech borrowed from the custome used in the primitive Church; for those who were Adulti or come to age,* 1.51 when they were to be baptized, came to the Church the Sunday before the Pascha, and put upon them white cloathes, therefore the day was called Dominica in albis, and they were called candidati; if white cloathes and holinesse becommeth every Christian, when he ente∣reth into Christianity, how much more should Prea∣chers study to put on righteousnesse when they enter to this holy calling; but many now dare be bold to come in before the Lord with their soiled, and filthy cloathes, as if they had lyen amongst the pots of E∣gypt.* 1.52

Secondly, some come in, and they have not these mutatorius vestes, changed apparell, but they had rather superindui, to put one some shew of holinesse above, but not to lay aside their old sinnes. They make the outside of the platter cleane, but within it is full of un∣cleannesse, Matth. 23, 25.

Thirdly, others come in with their garment of Lin∣sey-Woolsey before the Lord, ye shall not know of what profession they are, like Sceptikes doubting of all things, now standing for popery, now for the truth, now broching this heresie, now that.

Fourthly, some come in before the Lord with their

wollen cloathes, the Lord by Ezekiel, cap. 44. com∣mandeth expressely that the Priests should weare no wooll in the sanctuary but linnen, and out of the san∣ctuary when they were about their secular affaires no linnen but wooll, and therefore the Iewes proverb was when they saw a worldly minded Priest, they said, there goeth the man with the wollen cloathes; Ministers, of all men, should study to have their cloathes cleane, and see that their garments be not spotted with the flesh, Iud. 23.* 1.53 It was a great change in Israel, when the Nazarits who were purer then snow, whiter then milke, more rud∣dy in body then rubies; when they became blacker then a coale, Lamen. 4.7. So now it is a great change, when Ministers whose Garments should be pure and holy, shining as the wings of a dove covered with silver, and like her feathers covered with yeallow gold, come in as though they had lien among the pots, Psal. 68.13. Many now that should come in Candidati before the Lord, are fettered and intangled with the affaires of the world, yea they come in Loadened with thicke clay, Habak. cha. 2.6. having greater care to heape up gold then to gather grace to uphold them in the day of their tri∣all; when Satan shall accuse them, for being cloathed with filthy garments, as hee did Ioshua the Highpriest here.

And I will cloathe thee with change of raiment.

[Quest.] Ioshua's sinnes being pardoned already, how is his sinne pardoned anew againe?

[Answ.] There is our totall justification, and our partiall justi∣fication; Ioshua had his totall justification before; but this was his partiall justification;* 1.54 God pardoned him those sinnes which hindered him in his Priestly office: an ex∣ample, not unlike unto this we have, Esay 6.7. When the Seraphim came with a coale and touched the lippes of Esay, this was his partiall justification when he par∣doned

him those sinnes which hindred him in his cal∣ling, Esay 6.

But ye will say; [Ob.] get we not the remission of all our sinnes, simul & semel.

Although all sinnes both by past and to come are re∣mitted to the child of God in Gods eternall counsaile, [Ans.] * 1.55 yet the sinnes not yet committed, when they are com∣mitted; and repented of in our sense and feeling, then they are pardoned when we feele them to be pardoned, Peccata praeterita remittuntur per formalem applicationem (as they speake in the Schooles) futura vero virtualiter tantum; praeterita insese, futura in subjecto vel persona pec∣cante.

And I said, let them set a faire crowne upon his head.

God never beginneth a worke but he perfecteth it;* 1.56 this we see in the worke of creation. God rested not untill he had finished all his workes, so in the worke of his providence, Psal. 65.11. Thou crownest the yeere with thy goodnesse. Thirdly, in the worke of redemption, Christ left not off this worke till he said consummatum est. Fourthly, in the worke of sanctification, Phil. 3.6. He that hath begun a good worke in you will performe it un∣till the day of Iesus Christ. The Lord bringeth to per∣fecton every good worke begun in us, he is not like the man in the Gospel; who began to build a house, but was not able to finish it.

This is a great comfort to the children of God, who find many impediments in the worke of their sanctifica∣tion; the child of God saith sometimes with Rebecka, Gen. 25.22. It had been better for me,* 1.57 never to have conceived; he feeleth the flesh striving against the spi∣rit, as Iacob and Esau in their mothers belly, and some∣time he feeleth the messenger of Satan buffetting him, and hanging so fast on, and fettering him by the way, that in his owne sense and feeling, he thinkes this worke

will never be finished, but yet he may take heart to him in this, as God brought home Ioshua out of the capti∣vity, cloathed him with change of apparell, and lastly, put the crowne upon his head; so shall the Lord finish that good worke which he hath begun in us, Philip. 1.6.

* 1.58They put a Crowne upon his head.

The Kings Crowne differed from the Priests crowne; First in name, the Kings Crowne was called, Gnaterah, the Priests was called Mitznephath; Secondly, in the matter, the Kings Crowne was of pure gold; the Priests was fascia,* 1.59 of silke mixed with gold, and it was called tiara. Thirdly, they differed in the forme; and lastly, in the use, the Kings Crowne was typicall, and civill also for government in things civill; the Priests was onely typicall. Secondly, the things that were joy∣ned with the Priests Crowne were more vive types of Christ, then the Kings Crowne was; for his Bells typed Christs propheticall office, his white garments his Priestly office, and the Crowne his Kingly office; he was a more vive representation of Christ, than the King was.

And they put a Crowne upon his head.

There are three sorts of crownes; first, the crowne of profession,* 1.60 common to all Christians, Revelat. 3.11. Hold fast that thou hast, let no man take thy Crowne. Se∣condly, a ministeriall crowne which belongeth to faith∣full Pastors, Phil. 4.1. Therefore my brethren, my joy and crowne. So 1 Thess. 2.19. And thirdly, the Crowne of glory, 1 Pet. 5.4. The crowne of the Pastor, is his peo∣ple converted by him, Prov 17.6. Childrens children are the crowne of old men, [Gnatereth] corona, commeth from [Gnatur] cingere, 1 Sam. 24.23. When Saul and his men invironed David, then they are said [Gnatar] cingere; when the Grandfather hath his childrens chil∣dren

compassing him about, what a crowne is that for him? so a Ministers crowne shall be this,* 1.61 when his people converted by him, stands about him like a crowne; The Priest under the Law in the time of his dayes, laid aside his crowne, Ezek. 24.17. and in time of joy and gladnesse, put it on againe. Many now a griefe may lay aside their crowne, and trample it upon the ground, for griefe that they have been so negligent in their Calling. What joy can a man have when hee remembreth his great negligence in his ministery, and sloth in the Lords businesse? he should not be so neg∣ligent if he would alwayes remember that last crowne of glory which the chiefe Shepheard shall give, 1 Pet. 5.4. A crowne that fadeth not away, The crownes be∣low here, wherewith men were crowned, were made of grasse, of Lawrell trees, of linnen, of wooll, and the best of them but of gold, which all are fading crownes, but this crowne is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.62 an incorruptible and durable crowne that cannot fade nor vanish away.

So they set a Mitre upon his head, or a crowne upon his head. After that Ioshua, by the assistance of the An∣gel, had resisted Satan, given him the foyle, and had got∣ten the victory, the Lord in signe of this victory, and to confirme Ioshua in the Priesthood, after hee retur∣ned from the captivity, setteth a crowne upon his head.

This is a great comfort to all Christians, but chiefly to faithfull Ministers, that although they suffer persecu∣tion, be carried, as it were, into captivity, accused by Satan and the wicked in the world, yet if they constant∣ly stand out and resist Satan, and stop the mouthes of those wicked instruments of his, by their good life and holy conversation, they may be assured the Lord will

give them a crowne, even the Crowne of life, Revel. 2.10. Feare none of those things which thou shalt suffer; be∣hold the Divell shall cast some of you into prison, that yee may be tryed, and ye shall have tribulation ten dayes: be thou faithfull unto the death, and I will give thee a Crowne of life.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Satan, Adversa∣rius saluti hominum a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adversari, odio ••••bere.
• * 1.2

  The accuser stood at the right hand of the party accused.
• * 1.3

  The opinion of Hierome concerning Ioshua.
• * 1.4

  The opinion of the Iewes concerning the change of Ioshua's name.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  To impose or change a name, a signe of autho∣rity.
• * 1.7

  How to understand the situation at the right hand.
• * 1.8

  The right hand is the more excellent, being compared with the left.
• * 1.9

  How the wise mans heart is said to be in his right side.
• * 1.10

  The left hand put first for protection.
• * 1.11

  Ambulare introrsum vel extrorsum quid.
• * 1.12

  Stand, taken diversly. Stare, pro orare.
• * 1.13

  Stare pro servire.
• * 1.14

  Stare pro judicare.
• * 1.15

  Foure chiefe combats betwixt God and the Divell.
• * 1.16

  Why God suffered Sa∣tan to afflict Iob.
• * 1.17

  God taketh delight to see his children fight with Satan.
• * 1.18

  A second strife betwixt Christ and Satan about the body of Moses.
• * 1.19

  God will not suffer us to be tempted above our power.
• * 1.20

  The order of Satans temptations.
• * 1.21

  The manner of Satans temptations.
• * 1.22

  How Satā dealeth with his owne children, and how with the children of God.
• * 1.23

  Simile.
• * 1.24

  How a Minister may be guilty of the sinnes of the people.
• * 1.25

  How the Minister may be partaker of the sinnes of the people.
• * 1.26

  Notes for a Minister to know when he is free from the sinnes of his people.
• * 1.27

  The sacrifice for the Priests since was as great as the sacrifice of the whole people.
• * 1.28

  The Hebrewes speake of themselves in the plurall number.
• * 1.29

  Actiones ad extra fiunt a ••atre authoritative, a fi•••• vero subauthori∣tative, th father rebukes from himselfe, and the sonne from the father.
• * 1.30

  What is meant by re∣buke here.
• * 1.31

  The manner how they excommunicated the Samaritans.
• * 1.32

  Drusius ex Tilmideni qui sepher tanhuma etiam dicitur.
• * 1.33

  The Epethites of Christ, and the Epi∣thites of Satan are op∣posite.
• * 1.34

  A great sinne to curse the Magistrate.
• * 1.35

  Gifts simply necessary for the Church.
• * 1.36

  Gifts necessary for the Church in her infancy.
• * 1.37

  Gifts necessary for the Church of two sorts.
• * 1.38

  Simile.
• * 1.39

  Ierusalem taken for the City, and for the peo∣ple in the City.
• * 1.40

  Three sorts of wants in the Church.
• * 1.41

  Wants of necessity what.
• * 1.42

  The anointed of the Lord.
• * 1.43

  Occasionall wants what.
• * 1.44

  The Israelits learne cor∣ruption in the captivity.
• * 1.45

  Contracted wants what.
• * 1.46

  To answer is to begin to speake.
• * 1.47

  The Angels serve Christs but attend us.
• * 1.48

  God speakes oftentimes after the manner of men.
• * 1.49

  Some parts of Prophe∣sies and visions are not to be expounded literal∣ly.
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacerdos. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sponsus.
• * 1.51

  The custome in the Pri∣mitive Church, when they baptized those that were come to age.
• * 1.52

  Foure sorts of Gar∣ments unbeseeming a Minister.
• * 1.53

  Great purity required in Ministers.
• * 1.54

  Iustificate

  • totalis
  • partialis.
• * 1.55

  Whether we get remis∣sion of all our sinnes si∣mul et semel.
• * 1.56

  God never beginneth a worke but that which he perfecteth.
• * 1.57

  The comforts of the children of God.
• * 1.58

  The difference betwixt the Kings Crowne and the Priests. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corona regis.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cidaris vel corona sacerdotis, Exod. 28.4.
• * 1.60

  Three sorts of crownes.
• * 1.61

  Simile.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, immarces∣sibilis, nunquam marces∣cens; item flos quidam sic dictus quod non mar∣cescat, sed decerptus asservetur, & cum cuncti flores defecere, madefactus aqua, revi∣viscat, Plinius lib. 2. cap. 11.