Tabernacle divided in three parts 9 10 how it was transported 15 how it differed from the Temple ibid. Temple what light was in it 9 to what tribe it belonged 25 divided by a line 25 c. the second Temple built after the manner of the first 31 how the second excelled the first 31 it is called gold Ibid. how God removed from it by degrees 33 many things added to it which were not in the Tabernacle 50. Tithes payed by the people and by the Levites 121 three sorts of tithes 125 why they were payed 123 to tithe what 122. Tribes why kept distinct 23 represented by many things 42 how they are reckoned in the Scripture 278. Tyrians helped to build the first second temple 30 V Vaile a token of subjection 150 Venus how worshipped 77. Vncleanenesse of two sorts 4 the great uncleannesse of the woman 5 uncleannesse of the child 6 three sorts of uncleanenesse 143 imputed uncleannesse of two sorts 144. W Wants three sorts of wants 233. Water for seed 141 the bitter water 150 why the woman dranke it 151 why out of an earthen vessell ibid the effects of it 152 Whoredomes of the parents how punished in the children 144. Wine put for strong drinke 80. Woman not to weare mans apparell 77 the woman gives seed in generation 153. Words why repeated 127. Y Yeere of rest 110 yeere two fold 117. Z Zachariah an inferrior Priest 4. how the Angel appeared to him at the time of incense ibid Additions Pag. 171 the Lord gave his people the morall Law and the ceremonies and the Gospell when the ceremoniall Law was given it derogated nothing from the morall Law there was nothing abrogated or changed in the first Law or subrogated in place of the morall Law but when the Gospel came in the ceremonies were abrogated et superinducta est spes melior Pag. 137 35. Some Lawes are naturall and ceremoniall some are judiciall and ceremoniall and some are meere ceremoniall naturall and ceremoniall where the ground of the Law is naturall and the ceremony annexed the ceremony being taken away the naturall part may stand Example the father was bound to give his sonne a double portion because he was his strength and because he was a type of Christ take away the type the morall part standeth So where the Law is Iudiciall and ceremoniall Example Cities of refuge were appointed to save the mankiller and he was to abide there untill the death of the Highpriest take away this ceremony and Cities of refuge may remaine Thirdly where the law is ceremoniall and Iudiciall a Magistrate cannot make the ceremoniall part a part of the Iudiciall Example this was a judiciall and ceremoniall Law that the malefactor should be hanged upon a tree and that he should be cut downe before the night because he defiled the land a magistrate may cause hang a theefe now but he cannot cause hang him as accursed or not suffer him to hang all night because he defiled the Land EXERCITATIONS DIVINE Of the Ceremoniall Lawes which are annexed to the Commandements in the first and second Tables EXERCITAT I. Of the reducing of the Ceremonies of the Law in generall unto the Commandements THe Apostle Paul willeth Timothy to hold fast the forme of sound words which he had heard of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie capsule in â—uibus singula monetarum genera ordine certo disponunt ut in promptu singula habeant cum opus fuerit 2 Tim. 1.13 In the Syriack it is Hhora foramina a speech borrowed froÌ„ Merchants who have severall boxes or holes wherein they put their severall sorts of Money So should Divines have proper places of reference to which they should referre their severall heads Amongst the rest it is not the least skill to referre the Ceremonies of the Law rightly to their owne commandements and digest them in their severall places Thomas 1 2. quest 101. Art 4. The Schoolemen divide the ceremonies in foure sorts in sacrificia sacramenta sacra observantias In Sacrifices Sacraments holy things as the place the time of their worship c. and ordinances which they did observe although all the ceremonies may be re-reduced to these foure heads yet we must follow another order and reduce them to the Commandements First some ceremonies cannot be reduced to one Commandement Some ceremonies belong to all the Commandements but they belong to them all as to weare fringes upon their garments is a ceremonie that cannot be referred to one Commandement because it served for the keeping of all the Commandements Num. 15.39 And it shall be unto you for a fringe that yee may looke upon it and remember all the Commandements So Deut. 21.23 He that is hanged is accursed of God this ceremonie belongeth to all the Commandements as the Apostle applyeth it to the breach of the whole Commandements Gal. 3.10 and 13. Some ceremonies belong to two Commandements Secondly some ceremonies belong to two Commandements as the purification of a woman after her child-birth is a ceremoniall Law which signifieth that they did conceive their children in originall sinne and therefore had neede to bee purged and purified after their birth Now because originall sinne is condemned in the first and last Commandement therefore this ceremoniall Law is annexed to them both originall sin is condemned in these two Commandements for in the other commandements where the full consent and act of sinne is forbidden it is not forbidden Thirdly some ceremonies in divers respects Some ceremonies in divers respects belong to divers commandements may be referred to divers Commandements as Levit. 17.14 Yee shall eate the blood of no manner of flesh as they were to abstaine from blood in reverence of the blood of Christ which was to be shed for them then it belongeth to the second Commandement as the rest of the significative ceremonies but as they were to abstaine from blood because the life was in it it was cruelty to eate it and in that respect it belonged to the sixt Commandement So Num. 18.21 and 24. and behold I have given the children of Levi all the tenth in Israel for an inheritance Now as the priests gathered the tithes and received them from the people for serving at the Altar it was a dutie required of them in the second Commandement therefore it is sayd the tenth shall be theirs for their service which they serve even the service of the Tabernacle of the Congregation but as the people payed these Tithes to the Priests it is a duty required in the fift Commandement to honour them So Deut. 21.17 He shall give the first borne a double portion of all that he hath This ceremoniall Law as the eldest sonne was a type of Christ is a dutie of the second Commandement to give him the double portion but as he was his fathers first borne to keepe the families distinguished that they should not bee confounded in the Tribes it is
Lacky or footboy divided in two parts Those fringes which they were commanded to put upon the borders of their Garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 institae and the wings of them are called Gedilim threeds woven together that is threeds which remaine hanging downe like small haires after the coate was woâ—â—n Num. 13.38 And then they had their Tephilim their Phylacteries and the Phylacteries were put upon their heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peniculatus filorum textus Why the Iewes wore Phylacterius and upon their armes and those which were called TZitzith were put upon their cloathes and the posts of their doores he commanded them to weare those fringes and Phylacteries to put them in remembrance to keepe the law of the Lord and to distinguish the Iew from the heathen and they say three things distinguished the Iew from the heathen their Sabbath their circumcision and their Phylacteries The Iewes abused their Phylacteries They abused those fringes and Phylacteries first inlarging them and making them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ blamed them not for wearing Phylacteries but for making them too broad Againe they abused them making them helpes onely for their prayers and they derived Tephilim a Phylacterie a Palal orare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apponere et non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orare ut quidam volunt whereas it should be derived from Taphal apponere Taphal signifieth adhaesionem vel conjunctionem and the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immobilia they were not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpes to prayer as the Iewes superstitiously imagined but helpes to put them in remembrance to keepe the Law and from this superstition it came that Elisha delighted still to were Talijoth his upper GarmeÌ„t with the wings therefore they called him Elisha with the wings and his superstitious prayers they called them his golden wings and R Eleazer the son of Ioseph said whosoever had Phylacteries upon his head and upon his arme and fringes upon his Garment and a marke upon his doore all these would keepe him from sinning as it is written a threefold cord is not quickly broken Eccles 4.12 After this they became more impious in abusing them making them remedies against Witchcraft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra fascinationes those Phylacteries Varro called Prebia or Brebia hence commeth the word briefe which is Satan signe to save men from danger EXERCITAT XXXIII A ceremoniall appendix for the breach of all the Commandements Deut. 21.23 Cursed be he that hangeth upon a tree THere are two parts in this punishment a judiciall part and a ceremoniall The judiciall is this A judiciall and ceremoniall part in the Law to put the malefactor to death the ceremoniall part is this to hang him upon a tree but not to suffer him to hang all night for then he defileth the Land When the adulterer is commanded to be put to death the judiciall part of the Law had but respect to the breach of one Commandement to wit the seventh The malefactor that was â—anged under the Law was accu sed for breach of all the Commandements but when the Law commanded to hang up the malefactor upon a tree then the malefactor is accounted accursed because he hath broken the whole Commandements Therefore the Apostle addeth Cursed is every one that continueth not in all things which are written and Deut. 27.26 Cursed be he that confirmeth not all the words of this law to doe them that is who hath not continued in them to doe them Heb. 8.9 Iere. 31 33. This transgression of the law is called the quarrell of his covenant that bringeth on the vengeance of God Levit. 26.25 And I bring a sword upon you that shall avenge the quarrell of my covenant so Iere. 50.28 We are naturally accursed for breaking of all the CoÌ„mandmeÌ„ts Christ by imputatioÌ„ was really accursed for the breach of all the Commandements so was the malefactor typically accursed being a type of Christ No malefactor was a type of Christ but he that was hanged Secondly none hanged out of Iudea The malefactor typically accursed the forme of their death made them accursed but onely the sinne it selfe No Malefactor was a type of Christ but he who was hanged in Canaan as when Haman's sonnes were hanged upon a gallowes thirdly whatsoever forme of hanging upon a tree they used in Iudea it made them accursed whether they were hanged upon one tree as Sauls sonnes were or upon a crosse tree which forme the Romanes brought in amongst them No death made a man accursed but hanging on a tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux patihulam a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erigere crucifigere Why the theefe was not to hang all night the Iewes called Zekephah and the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum geminum Fourthly they might not suffer them to hang all night upon the tree because it defiled the land the Chaldee Paraphrast giveth this to be the reason why they should not be suffred to hang all night upon the tree because man was made to the Image of God and as it is a dishonor for a Prince to see his Image misregarded so the Lord would not have man to hang all night upon a tree because he was made to his Image but the text giveth this reason that he should not hang all night lest he defile the Land Deut. 21.22 And Iosh 10.26 it was not for the honor of the party hanged that hee was cut downe before night but that the Land might not be defiled and in detestation of this death The tree buried with the Malefactor they tooke the tree upon which the malefactor was hanged and buried it with him and the Iewes adde that they did not hang him upon a growing tree lest they should have spared the growing tree and not cut it downe and buried it with the malefactor Quest It may be asked how David caused the young men to kill Rechab and Benah who killed Ishboseth and to hang up their armes and legges over the poole in Hebron 2 Sam. 4.12 seeing the malefactor was to be cut downe before the sunne set Ans Why David set up the legs and armes of Benah and Rechab The bodies of the malefactors might not hang all night but they were to be taken downe and buried before the Sunne set but the legges and hands of those malefactors were set up there to teach others to abstaine from cruell murther Fiftly they were accursed who hung upon a tree rather than upon any other thing because Adam sinned eating the fruit of the forbidden tree Lastly observe that no forme of mans death All sorts of deaths now are alike now maketh him accursed for all sorts of death now are alike providing that he die penitently it is the dying in sinne onely that maketh a man accursed now it is not the forme of the death that maketh
39.15 And the passengers that passe through the land when any seeth a mans bone then shall he set up a signe by it till the buriers come and bury it This signified such as were dead in trespasses and sinnes Eph. 2.1 and such as have their consciences defiled by dead workes Heb. 9.13.14 those are uncleane What the legall pollutions taught the Iewes And those legall pollutions taught the people of God how carefull they should be that they defile not themselves with sinne or communion with dead and sinnefull workes as the Apostle saith touch no uncleane thing 2 Cor. 6.17 and be not partakers of other mens sins keepe thy selfe pure 1 Tim. 5.22 The Iewes adde to many of the Lawes of God Whosoever toucheth one that is slaine with a sword in the open fields shall be uncleane seven dayes Num. 19.16 And the Iewes adde he that toucheth the sword which killed the man shall be uncleane but this is an addition of their owne So the Lord commanded that the Nazarit should drinke no wine they adde nor come nere unto a Vineyard So the Lord commanded that they should not cary burdens upon the Sabbath Iere. 17. but they added that it was not lawfull for a sick man to take up his bed upon the Sabbath Ioh. 5. So the Lord commanded that they should goe no further but a Sabbath dayes journey upon the Sabbath but they added that it was not lawfull to stirre out of the place upon the Sabbath So the Lord commanded them that they should abstaine from the drinke offerings of the heathen but they added that they should abstaine from the wine of the Gentils So here the Lord saith that Whosoever toucheth one that is slaine with a sword shall be uncleane untill the even But they adde whosoever shall touch the sword which killed the man shall bee uncleane untill the even The touching of the bodies of the dead shewes us what unregenerate men are in the sight of God they are dead while they are alive 1 Tim. 5.6 they are like rotten graves their throte is an open sepulchre Rom. 3.13 and they are like whited Sepulchres which indeed appeare beutifull outwardly but within are full of dead mens bones and all uncleannesse Matth. 23.27 What are we to thinke of the bodies of the Saints Quest when they are lying in the grave whether are their bodies corpora pura or impura Ans They are neither corpora pura nor impura Whether the dead bodies of the Saints in the grave be pure or not sed non pura they are not impura because their sinnes are pardoned they are not pura because they are as yet under the corruption and punishment of sinne but the wicked who lye downe with their sinnes in the dust their bodies are impura filthy and uncleane The bodies of the Saints being not impura therefore the soules of the glorified might come to such bodies againe as Moses in the transfiguration was there in soule and body his glorified soule came to his body againe because it was not a sinnefull body now but a body lyeing under corruption as yet but when Lazarus soule returned to his body we must not thinke that Lazarus soule was a glorified soule for a glorified soule returneth not to a sinful body to dwel in it againe but the vinon betwixt the soule and the body was loosed at this time A difference betwixt the glorified soules and sinfull soules enioâ—ning into their bodies againe Sumus de purgatorie and the soule was still in the sinfull body tanquam in sede non tanquam in organo that is it was still in the body although it did not animate the body Quest Whether did he Iewes commit sinne when they touched a dead body or not Answ There was irregularitas here sed non peccatum for for there is not a sinne where there is not a law forbidding it In what case the Iewes sinned when they touched a dead body for sinne is the transgressing of the Law The Lord saith not yee shall not touch the dead but he saith he that toucheth the dead shall be uncleane untill the even Then there is a Commandement added that a cleane person shall sprinkle him with water upon the third day and upon the seventh Num. 19.19 So that although he be not commanded not to touch the dead yet if he have touched the dead he is commanded to wash himselfe So there is not a Commandement forbidding a man to touch a Leper but if he had touched a Leper there was a Commandement given that he should not enter into the congregation untill he was purifieth and if he did enter before he was purifieth he transgressed the Commandement and sinned The comforts in Death Eccles 7.1 Better is the day of death than the day of ones birth IN the former part of this verse the Preacher sheweth The coâ—â—â—sion of the words that a good name is better than pretious oyntment and then he subjoyneth better is the day of death than the day of ones birth as if he should say a mans good name and his report is better knowne after his death than when he is alive and then his good name smelleth like the Wine of Lebanon which in his life time may be many wayes blotted He preferreth the day of our death to the day of our birth and hee saith that the day of our death is better A thing is said to be better sundry wayes One thing is said to be better then an other sundry wayes first it may be better in it selfe but not to the person so it is said that it had beene better that Iudas had never beene borne it made more for the glory of God that Iudas was borne but it was not better for himselfe Secondly things are said to be better when they seeme to be better to a carnall and corrupt man as hee saith that a living dog is better than a dead Lyon Eccles 9.4 that is he had rather live in a base estate here than to be in best account amongst the dead Thirdly some things are better for this present estate and condition of life than others as better is a dinner of hearbes where love is than a stalled Oxe and hatred therewith Prov. 15.17 Fourthly some things are better for a man in the state of grace and for his soule as it is better to be a doore keeper in the house of God than to dwell in the tents of wicked men One thing is said to bee better then another comparatively Psal 84.1 So it is better to goe to the house of mourning than to the house of feasting and sorrow is better than laughter Eccles 7.2 3. So the day of a mans death is better than the day of his birth Next let us consider why the day of death is better than the day of ones birth because man is borne unto trouble as the sparkes flye upward Iob 5.7 but the day of his death is
the hearts of the Gergesites from Christ by drowning of their swine and the reason wherefore he delighteth to dwell in no other creature but man is because there is no visible creature that can commit sinne but man where there is not a Law there is no transgression for sinne is the transgression of the Law Rom. 4.15 but no Law is given to any visible creature but onely to man This should be a great motiue to humble man A motiue to humilitie when he seeth such a great change that he who was the Temple of the holy Ghost should now become a cage for uncleane spirits and to make the house of God a den of theeues Mat. 21.13 Was not this a great change when a mans house in which he dwelt was made a dunghill Ezra 6.11 But this is a farre greater change when man who should be the Temple of the holy Ghost is made a receptacle for uncleane Devils it was a great change in Naomi when her beautie was changed into bitternes and when the Nazarites that were whiter than the snow became blacke like the cole Lament 4.8 and when Nebuchadnezzar who was a mightie King became a beast Dan. 4.33 but those changes were nothing to this change when man who was the Temple of the holy Ghost should become the cage of uncleane Devils When the uncleane spirit is gone out of a man Whether did Satan goe out willingly here Quest or was he cast out by force He was cast out by force here Answ he goeth not out willingly but by collusion this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan goeth not out willingly by force to cast him out Satan doth not cast out Satan but when the Lord casteth him out by his power then he is cast out by force Whether is this gift in the Church now or not Quest to cast out Satan Answ This extraordinary gift to compell Satan to goe out of a man is not in the Church now we haue prayer and fasting now desiring the Lord to cast him out Mat. 17.21 but to charge him to goe out or to conjure him the Church hath no such power Not lawfull to use the signe when the thing signified is not to use the signe when the thing signified is not this is a great abuse if the high Priest under the Law should haue put in two counterfeit stones in the brestplate when there was neither Vrim nor Thummim and promised by them to haue the Lord to answere him had not this beene a delusion so for men now to use the words of authority to charge Satan to goe out when this power is not in the Church this is but a delusion the Church hath power now by excommunication to giue over wicked men into the hands of Satan but yet they become not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really possessed as it was in the Primitiue Church So the Church now hath power to pray to God for the delivery of the partie but they haue not power with authoritie to charge the uncleane spirit the Church in her infancie had some extraordinary gifts which are now ceased as to speake tongues to cure the sicke to cast out Devils and to kill as Peter did Ananias and Saphira Act. 5.5 to strike blind as Paul did Elymas the sorcerer Act. 13.11 God never withdrawes from hi◠Church gifts which are simply good Those gifts which are the best gifts God never withdraweth them from his Church altogether but other gifts which are not simply the best gifts he withdraweth them example to speake diverse Languages was a gift profitable for the planting of the Church at the first but yet it was not simplie necessary Paul said he had rather speake fiue words in a knowne tongue than ten thousand words in an unknowne tongue 1 Cor. 14.19 Those gifts which are most excellent and simply necessary in the Church he taketh not away I shew unto you a more excellent way 1 Cor. 12.31 And the Lord hath turned these gifts into more excellent gifts Ioh. 14.12 He that beleeveth in me the workes that I doe shall he doe also and greater workes than these shall he doe When Christ was here bodily present with his Disciples his bodily presence was not so comfortable to them as his spirituall presence so when he was present by miracles signes and wonders in the Primitiue Church this was but a bodily presence in respect of his spirituall presence with us now when the LORD wrought these miracles then it was either to convict the Infidels or to strengthen the faith of the weak ones these miracles were signes not to them that beleeue Why miracles were wrought but to them that beleeue not 1 Cor. 14.22 When Paul healed the father of Publius the Consull of a Fever he healed him by a miracle and made him presently to arise Act. 28.8 but he healed not Timothy that way but seemeth rather to play the Physitian to him bidding him drinke no longer water but wine 1 Tim. 5.23 What was the reason of this Timothy beleeved therefore he needed not a miracle but the father of Publius beleeved not he was an Infidell as yet and therefore a miracle was more necessary for him He walketh through dry places That is he counteth all other places but deserts in respect of his former habitation Seeking rest and findeth none Satan hath three places Three places of Satan first his place of pleasure secondly his place of wandring and thirdly his place of torment his place of pleasure is an uncleane soule in which he delighteth to wallow his place of wandring is when he goeth about compassing the earth too fro seeking whom he may devout and his place of torment is hell Satan is tormented now when he is in his place of pleasure and in his place of wandring but his full torment is not come Art thou come hither to torment us before the time Mat. 8.29 The childe of God hath three places So the childe of God hath three places his place of pleasure as Psal 84.1 How amiable are thy Tabernacles O Lord of Hosts my soule longeth yea even fainteth for the Courts of the Lord so he hath his place of griefe Woe is me that I sojourne in Mesech that I dwell in the Tents of Kedar Psal 120.5 and he hath his place of joy in the Heavens The spirits haue their rest And findeth none Spirits haue their rest they are not like quick-silver which hath principium motus in se sed non quietis but they haue principium motus quietis the soule resteth when it is delighted as the bodie resteth when it lyeth or sitteth Satans rest is sinne but this is a restlesse rest the true rest of the soule is God onely When the soule resteth therefore David said returne my soule to thy rest Psal 116.7 When the soule is not set upon God the right object Simile then it is extra centrum and as the Needle
Thirdly the Sacrifice of the Ruler was a male of the kids of the Goates and the Sacrifice of any particular common man was a female of the kids of the Goats Levit. 4.23.28 Quest Why doth the Lord set downe severall sorts of Sacrifices for sinnes done of ignorance and but one sort of Sacrifice for sinnes done of errour Answ Solon was commended that he made no Law for him who killed his father he thought none would bee so wicked as to commit such a fact and he was thought to have done more wisely in that Why the Lord set downe but one sort of Sacrifices for all sinnes done wittingly not to inhibite that which had not beene practised lest hee should seeme not so much to forbid this sinne as to incite men to it by his prohibition So the Lord would not set downe severall sorts of Sacrifices and Lawes for severall sorts of willing sinnes lest the corrupt nature of man by these inhibitions should take occasion to sinne the more he setteth downe but one sort of Sacrifice for all sinnes of knowledge the servant who knoweth his masters will and doth it not shall be beaten with many stripes Luk. 12.47 the vessels that could not be purged by fire were broken Levit. 7. Two sorts of sinne offerings There were two sorts of sin-offerings First those sin-offerings whose blood was not carried into the holy place sprinkled seven times before the vaile upon the golden Altar but was onely sprinkled upon the brasen Altar and of these the Priests might eate therefore the Priests are sayd to eate the sinnes of the People Hos 4.8 that is the Sacrifice for sinne So Moyses was angry with Eleazar and Ithamar What sinoffering the Priests might eate and what not because they did not eate the sin-offering then he explaineth what sin-offering it was Levit. 10.18 Behold the blood of it was not brought in within the holy place yee should indeede have eaten it in the holy place as I commanded you But the sin-offering whose blood was carried in within the holy place the flesh of it was caried without the Campe and burnt and the Priests might eate none of that Levit. 6.30 The allegoricall tropologicall and anagogicall application of the sin-offering The carrying of the sin-offering without the campe had an allegoricall application a tropologicall application and an anagogicall application The allegoricall application was this that Christ should suffer without the gate of Ierusalem the tropologicall signification the Apostle maketh Heb. 13. if the Iewes stand to the ceremoniall Law they cannot be partakers of the blood of Christ and he reasoneth this wayes The people got nothing of that which was burnt without the gate according to the Leviticall Law Heb. 13 11. But Iesus Christ the sin-offering was burnt without the gate The Iewes who stand to the ceremoniall Law have no part in Christ Therefore if the Iewes stand to the Leviticall Law they can have no part in Christ And here the Apostle reasoneth with them out of their owne grounds as Christ doth with the Sadduces out of the five bookes of Moyses which they onely admitted Matth. 22.23 The anagogicall applycation is this that we have not here a permanent Citie but seeke for one to come Heb. 13.14 They were commanded to lay their hand upon the head of the sin-offering Levit. 4. Why they layd their hand upon the head of the Sacrifice to signifie that they laid over their sinnes upon the beast which was a type of Christ who was made asham an offering for sin Esay 53.10 and the Apostle 1 Cor. 5.21 he made him to be sin for us who knew no sinne that is the guilt of our sinnes was imputed unto him he was not made a Sacrifice onely for our sinnes but he was made sinne for us marke here a double opposition first he who knew no sinne was made sinne Secondly Christ was made sinne for us and then a Sacrifice that we might be made the righteousnesse of God in him now it cannot bee sayd that he who knew no sacrifice was made a Sacrifice for sinne that we might be a Sacrifice of righteousnesse to God in him but this wayes he who knew no sinne was made sinne that is our sinne was imputed to him that we might be accounted as righteous before God in him and therefore although this by consequence be inferred that he was made a Sacrifice for our sinnes yet it is not the proper meaning of the place after that the guilt of our sinnes was layd upon him then he was made a Sacrifice for our sinnes And here we have a notable place to cleare that imputed righteousnesse which is imputed unto us Christ righteousnesse imputed to us as our sinnes were imputed to him as the beast when it was killed the guilt was laid upon it typically which had no sinne in it So all our sinnes were imputed to Christ who had no sinne in himselfe and we reason thus as our sinne was imputed to Christ who had no sinne in himselfe So Christs righteousnesse is imputed to us who have no righteousnesse in ourselves Ob. But they say that Christ was not capable of inherent sinne as we are of inherent righteousnesse Answ We are not capable of inherent righteousnesse We are no more capable of inherent righteousnesse to justifie us before God then Christ was capable of inherent sinne our sanctification is not perfect sanctification which is able to stand before the Lord to justifie us Of the trespasse offering A Trespasse offering was a Sacrifice for sinnes of omission or sinnes of ignorance these sinnes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pallium Levit. 5.15 if a soule commit a trespasse and sinne through ignorance in the Hebrew it is timgnol magnal as if a man were blindfolded with a cloke cast about him for megnil is a cloke these sinnes the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errors done of ignorance Hebr. 9.7 Agere ex ignorantia ignorantor But here we must distinguish betwixt sinnes done of ignorance and sinnes done ignorantly This Sacrifice was for sinnes done of ignorance but not for sinnes done ignorantly difference of sinnes done of ignorance and sinnes done ignorantly Sinnes done of ignorance were those which proceeded meerely of ignorance but sinnes done ignorantly were those sinnes which were committed ignorantly but ignorance was not the cause of them as when a man in drunkennesse killed a man he doth it ignorantly but not of ignorance because he wilfully was drunken which drew on his ignorance here his drunkennesse his ignorance were essentially joyned together but there are other sinnes which are but accidentally joyned together as drunkennesse and whoredome for all that are drunk commit not whoredome neyther all that commit whoredome are drunke EXERCITAT XV. Of the Priests apparell A ceremoniall appendix of Command 2. Exod. 28.2 And thou shalt make holy garments for Aaron thy brother for
anger it flyeth for feare it groweth slow for griefe and spreadeth it selfe abroad for joy and in shame it maketh the face to blush The life is in the blood therefore David saith Psal 30.10 What profit is in my blood that is in my life and Virgil calleth it the purpure soule God taught his people to abstaine from blood for two reasons First Why God would have his people abstaine from blood in reverence of the blood of Christ which was to expiate their sinnes wherefore the blood was called the atonement of the soule Levit. chap. 17.11 that is the soule or the life of the beast is made the ransome for the soule or life of man and therefore it should not be eaten and for this cause they were commanded to cover it in the earth with dust contrary to this is that Iob 16.18 They were to cover the blood Let not the earth cover my blood and Ezek. 24.7 8. Their blood is in the midst of her she set it upon the top of a Rocke she powered it not upon the ground to cover it with dust that it might cause fury to come up to take vengeance I have set her blood upon the top of a Rocke that it should not be covered But in this respect it is not an appendix of the sixt Commandement but in another respect the Lord commanded them to abstaine from blood and not to eate it to teach them to abstaine from cruelty and then it is a ceremoniall appendix of the sixt Commandement How the Romans by degrees became cruell The corruption of man is such when he beholdeth cruell things then he beginneth to be more cruell the Romanes used at the first to set wild beasts upon the stage to kill one another and after this they came to be delighted to see Gladiators and Fensers kill one another and thirdly they delighted to see men cast unto the wild beasts so that from the sight of killing of beasts they delighted to see men killed and so from eating of blood they might have beene drawne to cruelty and shedding of the blood of men for those who are but acquainted with the shedding of the blood of Beasts doe care little for the shedding of the blood of men Nimrod was a mighty hunter Gen. 10.9 and then he became a cruell murtherer of men Pythagoras that he might teach men to abstaine from blood taught men alwayes to abstaine from the shedding of the blood of Beasts Obj. It may be said where the reason of the law is perpetuall the law is perpetuall ye shall eat no blood because the life is in the blood this reason is perpetuall therefore this law may seeme to be perpetuall Answ What part of this Law is morall Thus much of the law is perpetuall that they should not eat membrum de vivo or while it is palpitans sanguis that is the morall precept Ezek. 33.25 Yee eat with the blood which must be understood ye eate while the life is in the blood this is a breach of the morall precept and it is joyned here by the Prophet with other morall transgressions Yee lift up your eyes to your Idols yee shed blood and yee eate blood But this is the Ceremoniall part simply to eat blood the Lord commandeth to give that which dyed of it selfe to the stranger Deut. 14.21 But if this were a morall precept simply to abstaine from Blood then no stranger might eat Blood or eate that which dyed of it selfe To eat blood simply was not a morall Law and the Apostles Act. 15.20 renued this precept of abstinence from blood Why the Apostles renued this precept and they give this to be the reason vers 21. For Moses of old time had in every citie those that preach him being read in their Synagogues every Sabbath day that is seeing Moses ceremoniall law is yet professed by the Iewes ye must beare with the weake Iewes untill ye and they be fully united and this occasion being taken away the law ceaseth He commanded the Iewes to abstaine from blood Why he commanded the Iewes to abstaine from blood because the Church was in her infancy yet therefore to command the Iewes still to abstaine from blood it is even all one as if one should command that a man should be continually nursed with milke because he suckt milke when he was a child Quest Why did not the Apostles forbid them to abstaine from fat as well as from blood Seeing to eate the fat was forbidden in Moses Law as well as to eate the blood Answ This precept of abstinence from blood was given to Noah and it was one of the seven precepts Why the Apostle commanded abstinence from blood but abstinence from fat was not commanded untill the ceremoniall law was given Levit. 3.16.17 and because the Iewes esteemed more of this interdiction of eating of blood therefore the Apostles commanded them abstinence from it Tertulian in his Apology for the Christians showeth that they would not eate blood or strangled Tertullian in Apolog. c. 9. and that the heathen used to come to them with bottles of blood and to force them to drinke of it by this it appeared that the Christians in his time abstained from blood but Beatus Renanus commenting upon that place of Tertullian noteth well that the Christians were too superstitious in that Nam citraâ—scandalum Iudaeorum fuit inscitia servare they were bound onely to abstaine from blood that they might not offend the Iewes Ob. But Blandina the Martyer abstained from blood Answ The reason of this was the danger of future scandall which might follow for the Christians were charged by the Pagans that they spilt the blood of Infants did drinke it now if she had not abstained from blood how could she have contested with the Pagans How the Pagans charged the Christians with drinking of blood It is not likely that we drinke the blood of Infants who abstaine from the blood of beasts the Councell of Orleance is justly censured for renuing this abstinence from blood as Iudaizing in this point Conclusion The conclusion of this is the Lord by degrees trained up his people to be mercifull as he forbad them to kill the damme sitting upon the young ones so he would not have the flesh of the beast eaten that killed a man and hee forbiddeth to eate that which is torne of beasts Exod. 22.21 And here he forbiddeth them to eate blood EXERCITAT XXVII That the Jewes might not seethe a Kid in the mothers milke to teach them not to be cruell A ceremoniall appendix of Command 6. Exod. 23.19 Thou shalt not seeth a Kid in the mothers milke A Philosopher in Egypt asked a Iew upon a time why the Iewes abstained from Swines flesh and would eate none of that which was holden to be most wholsome the Iew answered him by another question What was the reason why the Egyptians had so many Hieroglyphickes and the Pythagoreans
made it We are not to make an allâ—goricall application of any thing in the old Testament to the Church in the new but where the holy Ghost hath made it Example Galat. 4.25 Hagar and Sara in the old Testament are applied allegorically to the new coveant and they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Syriacke hath it to be at peace together or agree together Hagar her sonne Ismael and the Law and Ierusalem below here and her children are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sara againe the freewoman her sonne Isaac the new covenant Ierusalem which is from above and her children are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hagar and her children Psal 40.6 Mine eare hast thou boared but Heb. 10.5 A bodie hast thou prepared for me it is commonly holden that this is an allegoricall application applied to Christ taken from the boaring of the servants eare under the Law but if it had beene an allusion to that forme under the Law why would the Apostle then who was most skilfull in application of the ceremonies set it downe thus thou hast prepared a body for me And David saith Psal 40.6 Thou hast boared mine eares Whereas the right eare of the servant was onely boared EXERCITAT XXXVI Of the abrogation of the Ceremoniall Law THE Leviticall ceremonies are considered three wayes first with CHRIST Secondly The ceremonies considered three wayes without Christ and thirdly against Christ In the first estate they were weake Elements and could bring nothing to perfection Heb. 10 1. And therefore they were to be abolished and the Gospel was to come in the place of them Heb. 7.19 The Law made nothing perfect but the bringing in of a better hope did by the which we draw neare to God First Lex rogatur the Law is given Secondly Subrogatur when somethings are added to the first Law Lex rogatur subrogatur obrogatur derogatur abrogatur Thirdly Obrogatur when something is changed in the first Law Fourthly derogatur when something is taken from it Fifty Abrogatur when it is altogether abolished and taken away When the ceremoniall Law was given The ceremonial law was was not changed in part but altogether abolished there was nothing subrogate or put to it neither was it obrogated changed in part neither was it derogated any thing taken from it but fully abrogated and therfore the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superinducta est spes melior the new covenant was not brought in upon the old that they might be both joyned in one but the old was first abrogated and the new brought in in the place of it Againe the Apostle saith Gods chiefe delight was not in sacrifices under the Law A body hast thou prepared for me as if he would say thou hast made choice of no sacrifices thou wouldst not have them for thou tookest no delight in them thy delight was in the most excellent thing and not in the basest 1 Sam. 15.22 Hath the Lord as great delight in burnt offerings and in sacrifices as in obeying behold to obey is better then sacrifice A threefold use of the ceremonies under the Law These ceremonies had three speciall uses when they were in force first to helpe the Iewes infancy but the Church under Christ comming to mans age these ceremonies have no use now many things become a child which are unseemely in a man Secondly these ceremonies served for signification when we have the fruit there is no use of the blossome so when Christ is come there is no use of the ceremonies Thirdly these ceremonies served to make a partition wall betwixt the Iewes and the Gentiles but this partition wall is now broken downe and there is one sheepheard and one sheepfold Ioh. 10.16 and therefore this use ceaseth now Three errours concer-cerning Christ Secondly the ceremonies are considered without Christ when the Apostles did beare with the weake Iewes for a while And in this estate they were beggerly elements Coloss 2.20 Scotus observeth the periode of circumcision the first period was from the institution of it untill the time that Christ was baptized then it was Necessaria et utilis the second period was from the Baptisme of Christ untill the promulgation of the Gospell Goe teach all Nations Baptizing them Matth. 28.19 In this period it was Vtilis sed non necessaria Profitable but not necessary the third period from the promulgation of the Gospell untill the destruction of the Temple it was Licita in this period Sed non vtilis The fourth period was from the destruction of the Temple or rather from the Councell of the Apostles even unto this time then it was altogether Illicita In this estate when the ceremonies were Licita sed non vtilis they did beare with the weake Iewes at Ierusalem but not at Antioch who would have added the ceremonies to the Gospell Paul circumcised Timothy Act. 16.3 bearing with the weake Iewes but hee would no wayes beare with the malicious Iewes therefore hee would not Circumcise Titus lest hee should strengthen them in their obstinacy Galath 2.3 The ceremonies being dead and Christ come Quest how could Cornelius Prayers and almes bee acceptable to God seeing he waited for Christ to come Answ There are three sorts of error concerning Christ Error temporis condetionis persona the first was error temporis the second was error conditionis and the third was error personae Error temporis was twofold either of simple ignorance or of affected ignorance simple ignorance as that of Cornelius and for this cause Peter was sent to teach him that Christ was come and therefore his error was pardonable affected ignorance is that ignorance of the Iewes who will not know nor beleeve that Christ is come although the truth bee evidently demonstrated unto them Error conditionis was that in the Apostles who tooke Christs Kingdome to be a Worldly Kingdome at the first Act. 1.6 When wilt thou restore the Kingdome to Israel This error was a dangerous error but yet was pardoned because as yet the holy Ghost was not come downe upon them the third was error personae and this was when they tooke false christs for the true Christ Matth. 24.24 And this error was alwayes damnable Quest Whether may these lawes which are mixtly ceremoniall be kept now under the Gospel or not Answ Where the ground of the law is ceremoniall and the Iudiciall but an appendix of it it no wayes may be kept Example this is a ceremoniall law cursed is he that hangeth upon a tree Whether Lawes mixtly ceremoniall doe bind the ceremoniall part is that he is accursed that hangeth upon a tree wee must not thinke that hee is accursed now who hangeth upon a tree therefore that law is quite abolished the Iudiciall part is this that he shall not hang all night upon the tree and this law bindes not Christians now because it is an appendix of
this ceremoniall Law but where the ground of the Law is Iudiciall and the ceremony but an appendix of it then the Iudiciall law may be observed at least the equitie of it Example Cities of refuge were appointed as a Iudiciall Law to save the mankiller from the revenger of the blood there was a ceremony annexed to this Law that they should stay within the City of refuge untill the death of the High-priest this was but an appendix of the judiciall Law therefore the Law may stand that Cities of refuge bee kept or at least the equity of it that those who casually kill be not slaine Quest What if a Christian now should keepe any of the ceremonies commanded in the Law Answ There is a three fold use of the ceremonies Materialis formalis mixtus vsus a materiall a formall and a mixed use A threefold use of the ceremoniall Law Materialis as if a man should abstaine from eating of swines flesh onely because it were unwholsome he Iudaizeth not in this case but if hee should abstaine from swines flesh as a meat uncleane and forbidden in the Law then he should formally keepe the ceremony and truely Iudaize the mixt use is this when a Christian borroweth Iewish ceremonies to any use in the Christian Church Marke how the Apostles in their practise renounced the ceremonies of the Law first the Apostles kept the Christian Sabbath after Christs Resurrection and not the Iewish Sabbath therefore they renounced the ceremonies and the Apostle willeth the Corinthians to keepe the Passeover all the dayes of their life in holinesse and restrained it not to some few dayes as the Iewes Passeover was Object But when the dayes of the Pentecost were fulfilled Act. 2.1.2 Cor. 16. Here Paul reckoneth according to the Iewish Pentecost Answ When he speaketh of their Pentecost here and when he sayes the dayes of their fast were expired Act. 27.9 the Iewes at the day of expiation had a great fast Paul doth not Iudaize here but onely marketh these for a civill use to know the time of the yeare which was most knowne to the Iewes when Paul Act. 17.19 calleth Areopagus Mars street none will thinke that Paul worshipped Mars here but he useth onely this name as a name of distinctiō to know this street frō other streets so when he sayes that he sayled in a ship that had the badge of Castor and Pollux Act. 28.11 we must not thinke he worshipped Castor and Pollux but hee useth them onely as names of distinction to put a difference betwixt this ship and other ships Paul used the names of the Iewes feasts for distinction so when Paul useth the name of the Pentecost and the name of the fast Act. 2. and 27.9 he used them onely as names for distinctions sake and not for any Iewish observation and when Paul practised any of these ceremonies he practised them not for the ceremonies themselves but for the weake Iewes sake Example When he did shave his head in Cenchrea the Port towne in Corinth Act. 18.18 this was not according to the Law altogether Paul did not shave his head according to the law for if he had done it according to the Law he should have gone to Ierusalem and there have cast the haire of his Nazarits vow under the Altar and burnt it after the death of Christ none of the Apostles ever went to the brasen Altar againe to sacrifice but onely they practised some of the meaner ceremonies bearing with the weake Iewes Quest How could these ceremonies be hinderances from Christ seeing they were types of him to come Answ Christ saith Ioh. 16.7 If I goe not away the Comforter shall not come Christs bodily presence amongst the Apostles hindered his spirituall presence amongst them if the bodily presence of Christ hindered the comming of the Spirit unto them how much more did these ceremonies under the Law hinder the sight of his Incarnation and obscure his glory amongst them The ceremonies in the third estate are against Christ In the third estate these ceremonies were against Christ in this estate the Apostle calleth it concision and not circumcision Phil. 3.2 In the third estate the Iewes preferred the shadow to the body The errour of the Iewes in preferring the Ceremonies to Christ the bones to the marrow and the letter to the spirit they preferre the shadow to the body the ceremonies to Christ the bones to the marrow because they content themselves onely with the outward figures and types and seeke not for the thing signified and so they have the killing letter but not the quickning spirit and therefore Saint Hierome compareth them well now to dogges who get onely the bones to gnaw but they get none of the marrow or that hidden Manna Iesus Christ to their saluation Conclusion The conclusion of this is it was a great benefit to learning when the obscure Hieroglyphicks in Egypt were changed into letters and the darke and mysticall writings of Plato were changed by Aristotle into a cleare and plaine forme of writing It is a farre greater benefit when the Lord hath changed these darke figures and shadowes into the cleare light of the Gospel Hovv to make use of the Ceremonies of the Law in opening of a Text and reducing them to practise Of the Notes whereby Aaron and his posterity were discerned to be called to the Priesthood Num. 17.2 And the Lord spake unto Moses saying speake unto the Children of Israel and take every one of them a rod c. WHen Corah and his complices murmured against Aaron and contended with him for the Priesthood as we may see in the Chapter preceding the Lord commanded every one of the first borne of the tribes to bring a rod to him that by this new miracle causing Aarons rod to blossome he might end this controversie and confirme Aaron the more in the Priesthood The Prince of the tribe represented the whole tribe Secondly hee commanded that the names of the Princes of the tribes should be written upon the rods and the reason was because the Prince represented the whole tribe so the Prince being repelled from the Priesthood the whole tribe was repelled Write thou every mans name upon his rod. Aaron had not written upon his rod the Tribe of Levi but the name of Aaron and so the rest of the Princes Another reason wherfore the names were written upon the rods of the Princes was because the Princes of the tribes were their first borne and therefore they might seeme to claime right to the Priesthood every mans name was written upon his rod and Aarons name was written upon his rod because he was the first borne of Levi for the first borne of Levi was Cohath and he begot Amram and Amram begot Aaron who was elder than his brother Moses Quest How were the Tribes reckoned in the Scriptures Answ How the tribes are reckoned in the Scripture Whē a matter is in hand which
striving against the spirit as Iacob and Esau in their mothers belly and sometime 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 captivity 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 The difference betwixt the Kings Crowne and the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona regis They 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cidaris vel corona sacerdotis Exod. 28.4 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 joyned 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 Three sorts of crownes common to all Christians Revelat. 3.11 Hold fast that thou hast let no man take thy Crowne Secondly a ministeriall crowne which belongeth to faithfull 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 people 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 children compassing him about what a crowne is that for him so a Ministers crowne shall be this Simile 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 negligent 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 below 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcessibilis nunquam marcescens item flos quidam sic dictus quod non marcescat sed decerptus asservetur cum cuncti flores defecere madefactus aqua reviviscat Plinius lib. 2. cap. 11. 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 Angel had resisted Satan given him the foyle and had gotten the victory the Lord in signe of this victory and to confirme Ioshua in the Priesthood after hee returned 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 persecution be carried as it were into captivity accused by Satan and the wicked in the world yet if they constantly 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 behold 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 Of the eating of holy things Levit. 22.10 There shall no stranger eate of the holy thing a soâ—ourner of the Priest or an hired servant shall not eate of the holy thing But if the Priest buy any soule with his money he shall eat of it c. THe LORD made a twofold distinction of meates under the Law First of cleane and uncleane meates and that is taken away now for to the cleane all things are cleane Titus 1.15 The Hebrewes call that which is uncleane Piggul a polluted thing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abhominatio res abhominanda proprie dicitur de carne faetoris coloris tetri a thing that is eaten after the time and Aquila translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing to be rejected or refused And the Apostle useth the same word when he is speaking of meates that nothing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be refused if it be received with thankesgiving 1 Tim. 4.4 The second distinction of meates was this some were cleane by the Law but yet if they were eaten by persons who had no right to eat them then they were uncleane to them Thirdly if they eate them not in the appointed place and fourthly if they eat them not in due time First somethings the Priests might eate and their sonnes but not their daughters Num. 18.9 Here we must marke a difference betwixt the legall promises and the spirituall promises the legall promise is the Priests and his sonnes shall eate of it but not their daughters but the spirituall promises are made to them and to their children and to all that are a farre off even as many as the Lord our God shall call Acts chapter 2. verse 39. The difference betwixt the legall promises and Evangelicall promises Secondly the legall promise was made to the Priests and their sonnes but not to their daughters but in the spirituall promises there is no difference betwixt male and female Galat. 3.18 There were other things that their daughters might eate of as well as their sonnes and the servant that was bought with money or borne in the house and the Priests daughter who was a Widdow or divorced and returned to her father againe having no children all these might eate of the lesse holy things Lev. 22.11 12 A difference betwixt the morall and ceremoniall Law Observe first a difference betwixt the morall Law and the ceremoniall the morall
returned were marked 150. when they went to the warres 156. their Generall 162 their marching 163. who were discharged from the warres 164. 165. how they comforted the Souldiers before they joyned battaile 167. their Colours 162. their Ensignes and Motto's ibid. what they did when they were at the shock of the battell 167. Whipping a punishment amongst the Iewes 138. the manner of their whipping 139. not whipt thrice for one fault ibid. it was not a disgrace amongst the Iewes 140. the spirituall use of it ibid Widow why called emptie and dumbe 81. of the Prophets widow ibid. Oppression of the widow a grievous sinne 83. Witnesses the chiefe part in Iudgement depended on them 75. not to proceede without witnesses 76. a faithfull witnesse what ibid. Wiues not to be multiplied 26. the Iewes restraint in multiplying wiues ibid Y Yere divided into foure seasons 89. Leap-yeare what 101. AN EXPLICATION OF THE IVDICIALL LAWES OF MOSES As they are annexed to the Morall and Ceremoniall Lawes Of the Iudiciall Lawes in generall SALOMON the Preacher Eccles 4.12 saith that a threefold Cord is not quickly broken The LORD gaue his people three sorts of Lawes as three Cords to binde them and to keepe them in obedience God gaue his Morall Iudiciall and Ceremoniall Law to his people as a threefold Cord. The first was his morall Law which was properly called his Law Deut. 6.1 Secondly he gaue them his Ceremoniall Lawes which are called his Statutes and Decrees Exod. 12.24 And thirdly his Iudgements which were the Iudiciall Lawes Mal. 4.4 Deut. 24.17 These Iudiciall Lawes were Determinations of the Morall Law The Iudiciall Law what A Determination is either Iuris divini or Humani these Determinations in Moses judiciall Lawes are divini juris Determinatio Iuris divini Iuris humani therefore they had greater force to binde the Iewes than any municipall Law hath to binde the Subjects now in respect they were given by God himselfe and these Lawes of men which draw nearest to them in equitie are most perfect although particularly they cannot be fitted to every Nation no more than a shooe of one measure can serue for every foote The second sort of Determination is Iuris humani when men determinate where there is no expresse commandement of God as concerning circumstances time places persons and such God commandeth in his law that they should pay their first fruits but he determineth not how much they should pay of their first fruits then the Priests come in with their humane determination that the most shall giue no more than one of fiftie and the least shall giue no lesse than one of sixtie Simile When the Israelites were travelling in the Wildernesse they had the Cloud to direct them by day and the pillar of fire to direct them by night yet they desired Iethro to be eyes to them Num. 10.31 What neede had they of Iethro to be eyes to them seeing they had the Cloud by day and the pillar of fire by night Iethro was a guide to them to shew them the particular places and wayes in the Wildernesse as the Cloud and the pillar were their guide to direct them to Canaan So humane Determinations and Lawes are but guides in particular circumstances A comparison betwixt Humane Lawes and Moses Iudiciall Lawes Humane Lawes they command they forbid and sometimes they permit and lastly they punish so yee shall see all these foure in Moses Iudiciall Law First his Iudiciall Lawes doe command but they command the outward man onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iguca lex and here Moses speaketh to them but as a Iudge and they differ from that fierie Law the morall Law that searcheth and peirceth into the heart Deut. 33.2 Secondly Humane Lawes doe prohibite and forbid so doe these Iudiciall Lawes and there are moe of them which are Negatiues than Affirmatiues to shew us the perverse nature of man Thirdly Why Moses Iudiciall Lawes permit many things Humane Lawes giue way and permit something for the eschewing of greater evill so doth Moses Iudiciall Law Levit. 27.10 When a man offered a Beast vnto the Lord which he had vowed he might not change a good for a bad or a bad for a good this was commanded onely for eschewing of greater evill for if it had beene lawfull to change once a good in place of a bad one then they would haue come quickly to this to haue changed a bad for a good So this Law permitted divorcement for the hardnesse of the peoples hearts and for the eschewing of greater inconvenience least hard-hearted men should haue killed their wiues Fourthly The punishments of the Iudiciall Law alterable the punishments inflicted by humane lawes are alterable so were the punishments in Moses Iudiciall Law therefore the Iewes say of them ascendunt descendunt which they vnderstand not of the greatest and highest transgressions but of the middle sort of transgressions which praecepta media their middle Precepts did forbid Example Ex. 22. If a man kept a pushing Oxe knowing that he were wont to push if he kill a man then the Law ordaineth that the man shall die or else to redeeme himselfe with a summe of money here the Law ascended or descended but if a man had wilfully killed a man that was praeceptum grave the punishment neither ascended nor descended but he was to die the death The Scripture compareth the morall Law to a prison Gal. 3.22 the Ceremoniall Law to a second Ward and these Iudiciall Lawes to a Iailor to keepe the transgressors in close prison that none of them breake out CHAPTER I. That Kingly Government is the best Government IVDG 17.6 In those dayes there was no King in Israel but every man did that which was good in his owne eyes IN government there are fiue things to be considered first potestas secondly ordo thirdly modus fourthly titulus and fiftly vsus Fiue things in Government First there must be a power to exercise government secondly order that some command and some obey some to be superiors and some to be inferiors thirdly the manner whether the governement be Monarchicall by one or Aristocraticall by moe fourthly the title whether it be by Succession or Election and last the vse how they exercise this Authoritie What things essentiall and what accidentall in Government That there should be a power and order in Government these two are essentiall in all Governments no Government can stand without these two but the manner whether it be by one or by moe and the title whether it be by Succession or Election and the vse whether they governe well or not these three are but accidentall in Government Monarchicall the best Government Of these two sorts of Government Monarchicall is the best Their reasons who hold Aristocraticall Government to be the best Levi ben Gerson vpon the 1 Sam. 8. holdeth that Aristocraticall Government is best and to be
two for one Three sorts of Precepts amongst the Hebrewes or foure for one or at the most fiue for one not aboue The Hebrewes had three sorts of Commandements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graviae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Media 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecepta first they had Mitzboth Hhamuroth Praecepta gravia and Mitzboth Kalloth Praecepta levia those which they call Praecepta gravia here they say the punishment is alwayes indispensable as the murtherer is alwayes to die the death Secondly they had Praecepta levia as not to kill the dam sitting upon the egges this was one of the judiciall Lawes of the lightest sort for there was no punishment in Israel for transgression of this Law so if an Oxe had killed a man his flesh was not to be eaten this was one of their judiciall Lawes but if a man had eaten the flesh of such an Oxe he was not to die for it Thirdly they say they had Praecepta media where the punishment might be enlarged or diminished but not unto death as in theft How affirmatiue and negatiue Precepts bind Affirmatiue commandements binde not so strictly as Negatiues doe this is a Negatiue yee shall not suffer a Witch to liue but this is an Affirmatiue that the theefe shall pay fourefold or fiue this Law had sundry exceptions and mitigations it might be extended or mitigated he was bound to pay fourefold but yet the Magistrate might haue mitigated this and taken but twofold from him and they might haue extended it further as Salomon extendeth it to sevenfold Proverb 6.31 Ieshallem Shibhgnathaijm he shall pay sevenfold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat the doubling of the duall nūber among the Hebrewes signifieth the Hebrewes double the duall number ten in the duall number is twentie three is thirtie and foure is fortie but when they come to seaven here they double not The light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be sevenfold then he addeth for explanation as the light of seven dayes Esa 30.26 Here Shibhgnathaijm doubleth not in the duall number as in the former numbers but onely standeth for seven he shall pay Shibhgnathaijm VVhat the number seven signifieth that is seven for one some interpret it a definite number for an indefinite or he shall pay sevenfold that is as much as two for foure but it is not the manner of the Scriptures to take the number under seven for seven or he shall pay seven-fold that is much more then he tooke and the words following seeme to approue this interpretation he shall pay all the substance of his house And sometimes this punishment was extended to death as Davids sentence was that he should die the death because he tooke the poore mans onely sheepe Some answere that it was not for his theft that David gaue out sentence of death upon him but for his oppression and violent theft as if a man had come by night and had broken into a mans house and had stollen any thing then he might haue safely killed him by the Law and he was not to die for it but if he had come after the Sunne rose and had stolen any thing and the owner of the goods had killed him then he was to die for it But out of Davids answere we may obserue this The person against whom the theft is committed aggravateth the sinne that the person against whom the sinne is committed aggravateth the sinne as for a rich man to steale a poore mans sheepe so the time aggravateth the sinne if the theefe came in the night to steale then the owner of the goods might safely kill him because of his violent theft But it may be asked what is violent theft If a man steale to satisfie his hunger that is not violent theft but if a man steale who may get his living other wayes and liue upon the sweat of other mens browes or if he steale from one that hath small means to liue on or if he haue meanes to liue upon who stealeth this is judged violent theft Tom. 1.2 Municipall Lawes bind onely in the Countrey where they are made and the Magistrate for this may put him to death Thomas observeth well that the Magistrate may adde to the judiciall Law of Moses according to the necessitie of the time and greatnesse of the offence and as the Municipall Lawes of other Countries oblige not men but in the Countrey where they are made so doth not Moses judiciall Law A Magistrate in Israel was bound when a malefactor was whipt not to giue him aboue fortie stripes this Law bindeth not the Magistrate now sed crescentibus delictis exasperantur paenae but the equitie of Moses judiciall Lawes bindeth all people this is the equitie of Moses Law that for violent theft a man should alwaies die and the Law judged that violent theft which is not for a mans necessitie to satisfie his life Quest What if a poore man had but a little to saue his life and another were in as great extremitie whether were this violent theft for him to take from the poore man in such a case Answ How Christs words are to be understood in workes of charitie No doubt it were therefore Christ sayth hee that hath two coats let him giue his neigbour one to wit in his necessitie but not he that hath one coat for then he was not bound to giue it Object It is alledged Prov. 6.30 that the theife should pay seven-fold and not be put to death but the jealous husband will kill the adulterer Answ This place proveth nothing it sheweth onely what the jealous husband doth it sheweth not what he may doe And secondly for the theife it sheweth onely what was the usuall punishment amongst the Iewes by their judiciall Lawes to take seven fold but it sheweth not what may bee done by the positiue lawes of other Countries The conclusion of this is Now under the Gospell theft is a greater sinne then under the Law A difference betwixt that which is done and that which should bee done and the necessitie is greater amongst us generally then it was amongst them And thirdly that selling of men to make restitution for things taken by theft is not in use amongst us and therefore theeues may bee put to death CHAPTER XXXIX Of their proceeding in judgement before they executed the malefactor EzEK 9.10 Goe through the midst of Ierusalem and set a marke upon the forehead of those that sigh c. Those that were to bee saved the Lord caused to marke them THose who were appointed to be saved amongst the people of God he used to set a marke upon them Exod. 12. When the Egyptians were to be destroyed the Lord commanded his people to sprinkle the bloud of the Paschall Lambe upon the lintels of their doores and from this as Epiphanius marketh Lib. 1.
we touch the needle of the compasse with a Loadstone that the stone may draw it right to the pole againe So the mind must be touched with the Loadstone of the Spirit of grace that it may come backe againe to the Lord as to the pole EXERCITAT VI. Of the seven Precepts given to Noah Act. 15.20 We write unto them that they abstaine from things strangled and from blood BEfore the Law was written the Hebrewes say that the Lord gave to Noah seven Precepts which were delivered of Noah by tradition to his posterity after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these the Iewes call pirke abhoth capitula patrum the traditions of the fathers The most ancient first tradition that we reade of was that Gen. 32.32 because Iacob halted upon his thigh therefore the children of Israel eate not of the sinew which shranke which is upon the hollow of the thigh unto this day So were these seven precepts delivered by tradition The first was against strange worship or idolatry 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not worship false gods and this they called gnabhuda zar◠strange worship The second they called it gnal birkath hashem that is they should blesse the name of God The third was gnal shepukoth dammim that is he was forbidden to shed innocent blood The fourth was gnalui gniria that is he should not defile himselfe with filthy lusts The fift was gnad hagazael de rapina that he should take nothing by violence or theft The sixt was gnal hadinim de judiciis The seventh was abhar min achai ne menbrum de vivo that he should not pull a member from a living creature and eate of it This precept they say was given last to Noah Gen. 9.4 but the flesh with the life thereof which is the blood thereof shall yee not eate that is How this precept of Noah not to eate blood is to be understood as the Iewes interpret it yee shall not pull a member from a living creature eate of it as the wild beast doth but to stay untill the beast be killed and then eate the flesh thereof neyther shall ye eate the blood while it is hot as if it were yet in the body this is cruelty against a morall precept to eate hot blood while the life is in it Where the reason of the Law is perpetuall the Law is perpetuall for where the reason of the Law is perpetuall the Law must be perpetuall The reason of the Law is ye shall not eate blood because the life is in it so long as the life is in it yee must not eate it and see how this sinne Ezek. 33.35 is matched with other great sinnes Yee eate with the blood and lift up your eyes towards your Idols and shed blood and shall yee possesse the land The morall transgressions of the Law joyned with it here sheweth that it is cruelty to eate hot blood But Levit. 7.27 was the ceremoniall part of the Law and the Apostles in the councill Act. 15. forbiddeth them to eate any thing that was strangled whereby they meant the ceremoniall part of the Law Quest Whether are we to take these precepts as ceremoniall or as morrall Answ The most of these are morrall precepts and the same which are set downe againe in the Law For when the Apostles biddeth them abstaine from fornication Act. 15. See Beza Act. 15. It is the same that is forbidden in the fourth precept given to Noah not revelare turpitudinem and to interpret here fornication for eating of things sacrificed to Idols seemeth to be a strained sense for that is forbidden already by the first precept to Noah And to uncover the nakednesse according to the phrase of the Scripture is meant of bodily pollution and not of spirituall fornication Of eating of blood see more in the appendix of Command 6. Now besides these morrall precepts set downe by the councill they interlace this ceremoniall precept de suffocato forbidding to eate things strangled and they give the reason wherefore the Gentiles should abstaine from these Act. 15.21 For Moyses is read in their Synagogues every Sabbath Why the Apostles forbid to eate blood or things strangled as if Iames should say they professe not onely the morrall Law but also the ceremoniall Law yet therefore yee Gentiles shall doe well to abstaine from these things which may give them offence The Iewes respected these precepts most because they were kept in the Church even from Noahs dayes The Hebrewes adde further that there was no other precept given untill Abrahams dayes then God added the precept of circumcision and afterwards taught them to separate tithes God at the beginning taught his Church by tradition and not by write The Lord taught his Church in her infancie this wayes by traditions and not be write and even as parents teach their children the first elements by word Simile and afterwards by write so the Lord taught his Church first by word and then by write Conclusion The conclusion of this is The Lord never left his Church without his word to direct her before the fall he spake immediatly to Adam and Eve taught them In the second period he taught them by these seven precepts In the third period by the Law written and in the fourth period by the Gospel EXERCITAT VII Of the diverse wayes how God revealed himselfe extraordinarily to his Church Heb. 1.1 God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets GOd manifested himselfe to his Church God revealed himselfe to his Church foure wayes first by prophesie secondly by the holy Spirit thirdly by Vrim and Thummim and fourthly by the poole Bethesda First by prophesie Sundry sorts of prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were sundry sorts of prophecie the first was lepi face to face to Moyses onely This sort of prophesie was the highest degree of revelation and it drew nearest to that sort of vision which we shall get of God in the heavens He manifested himselfe to Moyses face to face How the Lord manifested himselfe to Moses and hee knew him by his name that is not onely by the face as Princes know many of their Subjects but he knew him inwardly and liked him this was notitia approbationis Moyses saw God face to face yet he saw not the essence of God for hee dwelleth in a light inaccessable Iohn saw Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn saw God three manner of wayes First in his incarnation he saw God dwelling amongst men in the flesh here Secondly in his transfiguration upon the Mount Thirdly in the Spirit upon the Lords day Rev. 1.10 Although Iohn lay in the bosome of Christ and
originall Copie what is the reason that Origen setteth it not downe in his Octupla as hee hath done other translations and what is the reason that Hierome never citeth it nor followeth it in his translation if it be the originall Reason 5 Fiftly the manner of the Samaritans writing sheweth that this was not the originall which Moses received from the Lord and delivered to the people of God afterwards as you may perceive in the page following out of Exod. 31. from vers 12. to 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Samaritanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraiè sic Et dixit Iehova Mosi dicendo Latinè sic tu al loquere filios Israel dicendo nunc il la Sabbatha mea serua tote quia signum est in terme inter vos per generationes vestras ad cognoscēdū quod ego Iehova sanctificans vos et observate Sabbathum quia sanc tum erit illis profanātes illud morte morietur quia omnis faciens in illa opus utique excinde turanima il la emedio populorum suorum s ex di ebus opera beris opus in die septimo Sabbathū sabbatulū sanctum Ie hovae omnis faciens o-pus in die illo sabbathi morte morietur observanto filij Israel ipsum sabbathum celebrando sabbathum per generationes suas faedere aeter no interme inter filios Israel signum erit in aeternum quia sex diebus fecit Iehoua caelum et terram in die septimo quievit et respiravit Exod. 31.12 In English thus And the Lord spake vnto Moses saying 13. Speake thou also unto the Children of Israel saying verily my Sabbaths shall ye keepe for it is a Signe betweene me you throughout your generations that yee may know that I am the Lord that doth sanctifie you 14. Ye shall keepe the Sabbath therefore for it is holy unto you every one that defileth it shall surely be put to death for whosoever doth any worke therein that Soule shall be cut off from amongst his people 15. Sixe dayes may worke bee done but in the Seventh is the Sabbath of rest holinesse to the Lord whosoever doth any worke in the Sabbath day hee shall surely bee put to death 16. Wherefore the Children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for a perpetuall Covenant 17. It is a signe betweene me and the children of Israel for ever for in sixe dayes the Lord made heaven and earth and on the seventh day he rested and was refreshed Observe the forme of this writing of the Samaritans and yee shall finde it to be meere Cabbalisticall by which they would finde out the diverse readings in framing the lines words and letters and setting them downe after such a curious forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Cabbalists doe by their Gematrija notaricon and temura that is by the number of letters the diverse significations of them and the diverse situation and placing of them they make diverse senses in the Scriptures as by elbham and ethbhash sometimes putting the last letters for the first and the first for the last sometimes reading up and downe sometimes crosswayes and sometimes from the left hand to the right this we may see in this example of the Samaritan Copie where they summe up the observation the breach and punishment of the Sabbath in a round circle which curiosity the Spirit of God never used in writing the holy Scriptures Christ speaking of the originall Text and the perpetuity of the Law which we have he saith One jote or one title of the Law shall not passe in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Hebrew Iod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not properly translated A tittle as if it made a difference betwixt some letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the top of Daleth from Resh for the Syriacke calleth it Sharat incisura vel incisio the small lines which are in ones hand The meaning is then that not one part of a letter neyther the least letter nor any part of the least letter shall perish hence we may reason from Christs words In that copie whereof the Lord speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Iod must be the least letter but in the Samaritan copie Iod is not the least but the biggest of all the Letters therefore the Samaritan copie is not that copie which Christ spake of י Hebrae but the Hebrew as we may see by the difference of the Letters in the margent here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit hence we may gather that this Samaritan letter was abolished in Christs time and therefore wee ought neyther to imbrace the copie nor the Characters as authenticke or originall The Conclusion of this is Conclusion If the light that is in the body be darkenesse how great is that darkenesse Matth. 6.23 The Scriptures are the light of the Church and if the originall Text were corrupted Instrumenta gratiae conjuncta remota how great were the darkenesse of the body God hath Conjuncta instrumenta remota instrumenta gratiae Remota instrumenta gratiae are the Preachers and their writings and they may be corrupted But Conjuncta instrumenta gratiae are the Prophets and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church EXERCITAT XIII That no Canonicall booke is perished Matth. 5.18 Heaven and earth shall passe one jote or one tittle shall no wayes passe from the Law till all be fulfilled WHen a thing wanteth an essentiall part this is the greatest want Secondly when it wanteth an integrall part this is likewise a great defect Defectus Partis essentialis partis integratis ornamenti accidentalis And thirdly when it wanteth accidentall ornaments When the soule is separated from the body here is a separation of the essentiall parts When a man wanteth a hand or a foote then he wanteth an integrall part And when hee wanteth his cloathes hee wanteth some ornaments No booke in the Scripture wanteth any essentiall part There is no booke in the Scripture that wanteth any essentiall part for the Law and the Gospel which are essentiall parts Vide Iunium in Iudam and Perkins reformed Catholike are found in every booke Secondly the Scripture wanteth no integrall part since the Canon was sealed before the Canon was sealed they had as much as served for their infancie but after that it was sealed the whole Canon was compleate and none of those Bookes perished Gods care in preserving the Scriptures Great was the care which the Lord had to preserve the Scriptures First hee commanded the Levites to take the booke of the Law written by Moyses and to put it in the side of the Arke of the covenant of the Lord Deut. 31.26 Secondly the Lord commanded
withstood them Seeing all translations should be in a more knowne tongue but Magus is as obscure as Elymas Answ Magus was first a Persicke word but afterwards it was well enough knowne to the Iewes The Persians are called Elamites Elymas was but a part of Persia so called from Elam the sonne of Sem therefore the Persians are called Elamites Act. 2. and Luke interpreteth Elymas by Magus as by that which was well enough knowne to the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formare vel fingere and to us now for we take Magus commonly for a Magitian the Arabick translateth Magus by Hhartom from Hharat fingere or formare because the Magitians draw figures and circles when they conjure Quest Why is the prayer of Christ upon the Crosse set downe in Hebrew by the Evangelists Eli Eli lama sabacthani Matth. 27.46 Ans Why the prayer of Christ upon the crosse is set downe in Hebrew The Evangelist doth this that we may perceive the bitter mocke that the Iewes used against Christ saying He calleth upon Elias for in no other language the mocke will so appeare Secondly Vnknowne tongues were a curse pronounced against the people of the Iewes it was a curse pronounced against the people of God when the Lord should send strangers against them who should speake unto them in an unknowne tongue Esa 28.11 So it is a curse to the Church as the Apostle applyeth it to speake to the people the misteries of their salvation in an unknowne tongue 1 Cor. 14.21 Reason 3 The Lord at the Pentecost gave the gift of tongues to the Apostles that they might speake to the people in a knowne language Every man heard them speake in his owne language Act. 2.6 And to some hee gave the tongues but not the interpretation of them God gave the gift of tongues to some and to others he gave the interptetation of them but lest the people should not understand these languages he gave to others the gift of interpretation 1 Cor. 12.10 but the Church of Rome studieth of purpose to keepe the Scriptures in an unknowne tongue and thinketh that thereby the mindes of the people are more affected and stirred up to devotion A Translator must take heed ex quo in quod vertit The third thing to be considered in a translation is what a Translator should observe and what hee should eschew in his translation A Translator must observe Ex quo vertit in quod vertit or Terminus a quo terminus ad quem and he must consider first the sense and then the words Simile He must have the worth of the words in his translation he must looke first to the sense and see that he carry it with him and next to the words and even as Merchants when they sell their wares they looke for the worth of their wares in Money So should a Translator in his translation see that hee have the worth or meaning of the sense in his Translation hee must consider first the aptnesse of the phrase into which he is to translate it A Translator should consider the aptnesse of the phrase and hee is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servilly to follow it Example the Hebrew saith I will multiply thy seede as the sand upon the lippe of the Sea Gen. 22.17 But our language saith upon the Sea shoare So the Hebrew saith we must not eate with common hands but we say with unwashen hands now in this metaphrase changing one phrase into another the Translator must take good heede A Translatour may adde a word where the sense beareth it Secondly where the sense beareth it a Translator may adde a word without any hurt to the Text. The originall Text it selfe affecteth sometime more brevity and in other places supplyeth this brevity As 2 Sam. 6.6 Vzzia put fourth to the Arke it is expounded more at large 1 Chron. 13.9 He put forth his hand to the Arke So 2 Chron. 10.9 is expounded by 2 Chron. 13.9 At more length The holy Ghost addeth a word for illustation where the sense beareth it Deut. 27.26 Cursed be hee that confirmeth not the words of this Law to doe them But the Apostle Galat. 3.10 Cursed in every one that continueth not in all things which are written in the booke of the Law to doe them So a Translator may adde a word for illustration when the sense beareth it Gen. 3. Hast thou eaten of the tree of which I forbad thee to eate the Seventy adde Hast thou eaten of the tree which I onely forbad thee to eate Quest When Christ Mark 5.4 interpreteth tabitha kumi arise daughter how addeth hee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi dico Answ He doth not this as an interpreter but to show the power and authority of him who speaketh and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Translater must not adde of his owne to the text should be in a parenthesis A Translator must adde nothing of his owne in his translation Exod. 16.15 The vulgar translation addeth something which is not in the originall when the children of Israel saw it they sayd one to another what is this These words what is this are not the words of the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogat apud Chaldaeos sed non apud Hebraeos for Man signifieth prepared or ready and therefore it should be interpreted this is ready or prepared meate So Exod. 12.11 they translate Phase id est transitus it should not be translated id est transitus but transitus it is the Lords Passeover A Translator must not affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an affecting of new words newnesse of words those doe contrary to that of Salomon Prov. 22.28 Remove not the ancient markes which thy fathers have set This was the fault of Castalio who translated Sequester for Mediator Genius for Angelus Insundere for Baptizare Histrio for Hypocrita Respublica When the matter requireth a new word may be used in a translation for Ecclesia and such We are not so bound to words but when the matter requireth a new word may be used Nicephorus telleth of Spiridion when hee heard the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rose and went out of the Church in a chafe so another could not abide Cucurbita for Hedera Ionas 4.6 Esa 45.9 Woe be to him that striveth with his Maker let the potsheard strive with the potsheards of the earth Hierome hath it testa de Samijs he translated it terra Samiae there is not such a word in the originall neyther were these vasa Samiae in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hee who hunteth for strange words that is not in use in the dayes of the Prophet yet because these vessels were in use in his time hee useth it in his translation neyther