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 VI. Of the anoynting of their Kings, and whe∣ther the Kings and Priests were anoynted with thesame Oyle or not.

PSAL. 89. 27. I haue found David my servant, with my holy Oyle haue I anointed him.

ALthough the anointing of the Kings and Priests was a thing ceremoniall under the Law, yet thus farre it falleth under the Iudiciall Law: first, what Kings and their sonnes succeeding them were a∣nointed; secondly, whether the Priests and the Kings were anointed with the same Oyle or not.

There were three sorts of persons anointed under the Law, Kings, Priests, and Prophets.

All the Priests were anointed at the first, both the high Priests and the inferior Priests, Levit. 8. but af∣terwards onely the high Priest was anointed and his sonnes after him, Levit. 6. 21. & 21. 10. & 16. 32. there∣fore he was called the anointed of the Lord.

The Priest when he was anointed, first, he was anoin∣ted with Oyle, secondly, sprinkled with bloud, and thirdly, with bloud and oyle, Levit. 8. The first was up∣on his head, the second upon his flesh, and the third up∣on his garments.

So the King was anointed, but the Kings sonne was not anointed, if his father was anointed before him; one anointing served for both, because the Kingdome is the Kings inheritance for ever, Deut. 17. 20. But if there had beene a sedition, they did anoint him, to pacifie the people, and settle the sedition, and to make knowne who was the right King; as Salomon was anointed, because of the sedition of Adonijah, 1 King. 1. and Ioash because of Athalia, 2 King. 11. and Ioahaz because of his bro∣ther Iehojakim, 2 King. 23. 30.

Whether were the Kings and Priests anointed with [Quest.] the same Oyle or not?

There were foure Kings anointed at the first with common Oyle, called the Oyle of Balsom; but not with holy Oyle. First, Saul was anointed with this common Oyle when Samuel first anointed him, this was done in Rama, where neither the Sanctuary nor holy Oyle were; secondly, he who was anointed with this common oyle was David by Samuel at Bethlehem; thirdly, Hasael and Iehu by one of the children of the Prophets, 2 King. 9. 1. And the Iewes say, that those who were anointed by the Prophets, were anointed with common Oyle; but those who were anointed by the high Priest were anointed with holy Oyle.

But Saul when he was made King over Israel at Miz∣peh, was anointed with the holy oyle by the high Priest, and David was anointed with the holy Oyle at Hebron and at Ierusalem; when they were anointed before by the Prophets, it was but a preparation to this holy Oyle.

The Church of Rome holdeth that the King and the Priest were not anointed with the same Oyle, that they may advance the Pope aboue Princes: their reason is this;

None that had the holy Oyle upon his head might [Object.]

lament for the dead. Levit. 21. 10. But the King might lament for the dead; therefore he was not anointed with the same Oyle wherewith the high Priest was anointed: they proue that the King might lament for the dead, as David did for Absolom, 2 Sam. 18. 33. so for Abner, 2 Sam. 3. 21.

Although the King and the Priest were both anoin∣ted [Answ.] with the same oyle, yet the Priest is forbidden espe∣cially to lament for the dead, because he was a more vive type of Christ than the King was; and concerning Davids mourning after the Beere; R: Iudah answereth, that David did this to purge himselfe, that he was not guiltie of the bloud of Abner: and the Text saith, that the people and all Israel understood that day, that it was not of the King to slay Abner the sonne of Ner, 2 Sam. 3. 27. The ceremony gaue place here to the necessitie, he mourned that he might take the suspition out of the hearts of the people: and for his mourning for Abso∣lom, his passion miscarried him.

Now the reasons proving that they were both a∣nointed with the same sort of Oyle are these.

First, the Oyle wherewith the Kings were anointed, [Reason 1] is called the holy Oyle: with mine holy Oyle haue I a∣nointed him, Psal. 89. 27.

Secondly, these are the two Oliue branches that stood [Reason 2] before the Lord, Zach. 4. 11. The Chaldie Paraphrast paraphraseth it thus; those are Zerubbabel and Ioshua, the Prince of the people, and the high Priest; because they were both anointed with the same sort of Oyle.

But there was none of this sort of Oyle in the second [Object.] Temple, therefore the high Priest in the second Temple was not called Vnctus Iehovae, but vir multarum vestium; he was distinguished then from the rest of the Priests by the severall Ornaments which he wore, but not by his anointing.

Although there was no materiall oyle in the second Temple, wherewith they anointed the King and Priest, yet the spirituall anointing was figured here, by the comparison taken from the anointing in the Temple. So Nehem. 7. 65. there was neither Vrim nor Thummim in the second Temple, yet by the forme in the first Tem∣ple he expresseth what Priests shall be in the second Temple.

Thirdly, the King was in dignitie aboue the high [Reason 3] Priest, but onely when the Priest asked counsell at the Lord for him, the high Priest stood when the King sate in the house of the Lord, 2 Sam. 7. 18. Is it probable then that he was anointed with an inferiour sort of oyle to that wherewith the Priest was anointed?

A comparison betwixt Davids anointing and Christ, David was thrice anointed; first, in Bethlehem secretly by Samuel; secondly, at Hebron; and thirdly, at Ierusa∣lem: so Iesus Christ was anointed in the wombe of the Virgin; secondly, this anointing manifested it selfe more when he taught at Nazaret, Luk. 4. 13. 14. see Act. 7. 37. 38. And this anointing was fully manifested in his resurrection, Psal. 45.

David was anointed a King, but he was not an anoin∣ted Prophet to attend upon that calling onely, as Esay and Ieremiah; but Christ was anointed both King and Prophet: Melchizedeck was a King and a Priest, but he was not a King, Priest, and Prophe••, as Christ was. Samuel was a Priest and a Prophet; but he was not a King, Priest, and Prophet, as Christ was. There was never any anointed King, Priest, & Prophet, but Christ onely, and we are made in him regale sacerdotium, 1 Pet. 1. 9. a royall Priesthood.

It may be asked seeing all the children of God are [Quest.] called Mesichim, or Christs, whether is this Christs proper name, or is it an appellatiue name?

It is but his appellatiue name, and Iesus is his proper [Answ.] name, but yet by way of excellencie, it is appropriate to Christ; all Christians are Mesichim, but Christ is Hame∣shiah, that anointed of the Lord, Luk. 2. 26. He is not so much called the anointed in concreto, as the oyle in abstracto, Esay 10. I will take away the yoke for the Oyles sake, that is, for the anointeds sake Iesus Christ.

The Pope claimeth to be aboue Kings in his anoin∣ting, [Conclusion.] in state, and worldly dignitie; therefore this shew∣eth him to be that man of sinne, who exalteth himselfe a∣boue all that are called gods, 2 Thess. 2. 4. that is, aboue all Princes and Kings.

Notes

• How the anointing of the Kings and Priests pertaineth to the Iudi∣ciall Law.
• All the Priests at the first were anointed.
• How the Priest was anointed.
• What Kings were a∣nointed.
• Maymone in his Trea∣tise of the Implements of the Sanctuary, cap. 1. sect. 4.
• Foure Kings anointed both with cōmon oyle, and with the holy cyle.
• Becanus de jure regio.
• Why the high Priest might not mourne for the dead.
• Why David mourned for Absolon and Abner.
• David thrice anointed, so was Christ.
• None anointed King, Priest, and Prophet, but Iesus Christ.
• Christ called the oyle.