An explication of the iudiciall lawes of Moses. Plainely discovering divers of their ancient rites and customes. As in their governours, government, synedrion, punishments, civill accompts, contracts, marriages, warres, and burialls. Also their oeconomicks, (vizt.) their dwellings, feasting, clothing, and husbandrie. Together with two treatises, the one shewing the different estate of the godly and wicked in this life, and in the life to come. The other, declaring how the wicked may be inlightned by the preaching of the gospel, and yet become worse after they be illuminated. All which are cleered out of the originall languages, and doe serue as a speciall helpe for the true understanding of divers difficult texts of scriptures. ... / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods word.

CHAPTER II. An Explication of Iothams Apologue.

IVDG. 9. 8. The trees went out on a time to anoint a King over them, &c

THe Holy Ghost teacheth us in the Scriptures by Si∣militudes, Parables, and Apologues; and as a cun∣ning Painter, the more vive that his Colours are drawn

in the purtraiture to expresse the image, wee commend [Simile.] him the more; but when wee see an Image made by some Archimedes, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to mooue it selfe, nod with the head, and roll the eyes, we commend that much more; So all the comparisons and similitudes in the Scripture, are laid out as it were in vive Collours to us. But there are two Apologues brought in in the Scriptures, this of the trees Iudg. 9. and that 2 King. 14. 9. how the Thistle of Lebanon propounded mariage to the Cedar in Lebanon, where the trees are brought in walking and speaking, which affect the mind more than plaine Similitudes; and in these we must not so much looke to the Letter, as to that which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the thing signified by the Apologue.

Iotham bringeth in here the trees anointing a King, and they make choise of three most excellent trees; the Oliue, the Figge, and the Vine-tree, and they all refu∣sed, and then they make choise of the Bramble. The three excellent trees which refuse the government, the Oliue, the Figge, and the Vine-tree, are described by three properties; the Oliue for his fatnesse, the Figge-tree for its sweetnesse, and the Vine-tree because it cheared God and man: The Oliue Iudg. 9. 9. saith, should I lea••e my fatnesse, wherewith by me they honour God & man; in the Hebrew it is Hehhadalti, as if it should say, will yee perswade me with your faire words to l••aue my fatnesse, that I should be altogether deprived of it, so that I haue nothing left in me worthy of commen∣dation.

And if we will compare these three trees together, we must consider them first as they serue for naturall uses; secondly, as they serue for civill uses; and thirdly, for religious uses; and then we shall see the excellency of these trees.

First, in their naturall use; consider the wood of the

Oliue how farre it excelleth the wood of the Fig-tree, or the Vine-tree; The Cherubims were made of the O∣liue tree, 1 King. 6. 23. which was a wood both of in∣durance fit to be carved or cut, better than the Algum or Almug trees which Hiram sent to Salomon, 1 King. 10. 11. and it was better than the Cedar of Lebanon; the wood of the Fig-tree was but a base sort of wood, but the Vine-tree is the basest of of all, Ezek. 15. 2. 3. will a man take a pinne of it to hinge any vessell, it serveth for no vse if it be not fruitfull; it is like the salt, if it loose the savour, it is good for nothing, Mat. 5. 13.

Secondly, consider the fruit of these trees; the Vine is uvifera, the Oliue is baccifera, and the Figge-tree is po∣mifera, and they serue for most excellent uses in nature; the Wine serveth to cheare the heart of man, Psal. 104. 15. and Pro. 31. 16. giue Wine to him that is of a sad heart, so the Oyle maketh the face to shine, Psal. 104. 15. and it is good for the anointing of the body. A Romane being asked how it came to passe that he lived so long? he said intus melle, & foris ol••o: it is fit for the anointing of the body: therefore those who wrestled of old were called Aliptae.

Secondly, they haue good use in curing of wounds, the Samaritane powred Wine and Oyle in the mans wounds, Luk. 10. 34. and the Figge is good to mature a boyle; the Lord commanded to lay a lump of Figges to Hezekias boyle, Esay. 36.

For civill uses, the Oyle excelleth the Wine and the Figge, for by me they honour man, Iudg. 9. 9. There is Vnguentum militare, wherewith their Kings were anoin∣ted to goe out as their Captaines before them to the Battell; so David was anointed amongst the midst of his brethren to be their Captaine and King, 1 Sam. 16. 13. Secondly, there was Vnguentum convivale, Eccles. 9. 8. Let not Oyle be wanting to thy head, and let thy clothes

be white. And thirdly, was Vnguentum funebre, as that box of Oyntment which was powred vpon Christs head, Math. 26. 12.

Now let us consider them in their spirituall uses, as they served for the worship of God; vnder the old Te∣staments the Wine and the Oyle were used in their Sa∣crifices, the Oyle in their Meat-offering and the Wine in their Drinke-offering; so in anoynting their High Priests; but the Figge had no use in their Ceremoniall worship; but in his worship under the Gospel the Wine goeth before the Figge or the Oliue, for it is the signe of our Lords bloud in the Sacrament.

The Oliue, the Vine, and the Figge tree, fitly repre∣sent a good King; the Oliue for his fatnesse to cure and heale their wounds, Esa. 3. 7. Non ero Hhobhes, I will not be a healer. The Seventie translateth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ligator vul∣nerum; it is the part of a good Prince to powre Oyle in the wounds of his wounded Subjects. Secondly, the Figge tree for his sweetnesse representeth a good King. 1 King. 12. 7. If thou wilt be a servant unto this people, and serue them this day, then they will serue thee for ever. So David spake mildly and sweetly to the people, 1 Chron. 28. 2. Heare me my brethren and my people. Thirdly, the Vine-tree representeth a good King; the Wine gladdeth the heart, so the light of the Kings countenance is life, and his favour is a cloud of the latter raine, Prov. 16. 15.

When these trees which were excellent for their fruit had refused the Government, then they made choise of the Bramble for their King; the Bramble represented a bad King. First, the Bramble bringeth forth no fruit; Secondly, the Bramble hath no shadow to shadow the rest; thirdly, Rhamnus the Bramble is full of prickles, whatsoever it toucheth it holdeth fast, and it maketh bloud to follow; it was with this sort of thorne where∣with Christ was crowned; the Italians call it Spina san∣cta:

Fourthly, the fire came from the Bramble and did not onely burne the shrubs of the field, but also the Cedars which were tall, which might haue seemed to be exempted▪ from this tyrannie.

The Persians said of Cyrus their King, that he was their Father, and Darius their King was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Vintner who sold them, but Cambyses their King was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their Lord who hardly ruled over them.

The conclusion of this is, a good King is much to be [Conclusion.] honoured for the great good he doth to his Subjects: First, he is the head of the people, and as all the mem∣bers of the body will hazard themselues for the safetie of the head, so should the subjects for the safety of their Prince. Secondly, he is the Shepheard, and the Sub∣jects are his flocke, but who feedeth a flocke and eateth not of the milke, 1 Cor. 9. 7. Thirdly, he is the husband and his Subjects are his wife, and therefore she is called a widow when she wanteth her King, Lament. 1. 1. What great lamentation doth a widow make when she wants her loving husband Iosias, then she poured her liver out vp∣on the ground, her eyes failed with teares, and her bowels were troubled, Lament. 2. 11. Last, the Prince is the soule and the Subjects are the bodie, and the body should doe all things for the good of the soule; he is the breath of our nostrils, Lament. 4. 12. We see how many obligations the Subjects owe to their King.

Notes

• God teaches us by Si∣militudes, Parables, and Apologues.
• Two Apologues onely found in the Scriptures.
• All the trees refuse the Government.
• The trees described by their properties.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex hiphil & hophal compositum, sensus est, vestris••e ver∣bis persuasa ita missam facere pinguedinem m••∣am, juxta hiphil, & ••a ipsa quo{que} priver & de∣ficiar juxta hophal, ni∣hil{que} amplius h••b••••m in me commendabile. The trees serue for a naturall, civill, and religious use.
• The wood of the Oliue tree excelleth the rest.
• Their use in naturall things.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui ungebat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui un∣ctus fuit, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ungo.
• unguentum

  • ... militare.
  • ... conv••vale.
  • ... funebre.
• The spirituall use of these trees.
• These trees fitly repre∣sent a good King.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ligator vulnerum.
• Three refused the Go∣vernment, Debora, Gide∣on, and Iephthe.
• The many evils which the Bramble brought with it.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.