sufficient Luk. 19.22 Wicked servant out of thine owne mouth will I judge thee Secondly this Amalekite gloried that he had killed Saul and so flattered David and lastly he was an Amalekite against whom the Lord had given out sentence long before that they should all be killed with the sword and the Lord was wroth with Saul for sparing the Amalekites David brake not his oath in causing Shimei to be killed The second thing objected to David is the breaking of his oath in causing Shimei to be killed when he had sworne that nothing should befall him but it was not for his former railing that he was put to death but for his new transgression David saith to his sonne Salomon Habes apud te 2 Sam. 28. that is confine him and suffer him not to goe abroad for he is a mightie man and is able to gather together a thousand of Benjamin 2 Sam. 19.17 therefore Salomon makes him to sweare that he should never goe beyond the brooke Kedron under the paine of death and he most willingly assented unto it yet he brake his oath and went to seeke his fugitiue servant and for the breach of this oath David commandeth to put him to death and Salomon caused to execute him and after his first transgression he is kept in ward here and he is like a fish taken upon the hooke Simile but yet not pulled out of the water to be dressed by the Cookes Object But Salomon layeth to his charge that sin which was forgiven him 1 King 2.42 thou knowest what thou didst to my Father David Answ Both David and Salomon pardoned this sinne but conditionally that he should not fall into a new sinne Shimei had his former fault pardoned conditionally and even as an old Cicatrix being healed if it get a new blow is more dangerous than any other wound so a fault pardoned if the man fall into sinne againe aggravateth the sinne more he was pardoned conditionally onely that he should not transgresse againe Object But it may seeme too great a punishment for so small a fault going but out to seeke his fugitiue servant Answ He was guiltie of treason Shimei how guiltie of treason in setting light by the Kings commandement and he bound himselfe by an oath if he did transgresse As for the killing of Ioab David sinned not in causing Salomon to kill Ioab all the commendations set downe for his prayse are nothing if yee will compare them with his foule offences that which he did for his Countrey maketh him not a good man Ioabs vices his skill in militarie discipline maketh him not a good man but a good warriour and justly he deserved death for he would haue had the Kingdome from Salomon to Adonijah hoping thereby to haue gotten preferment under him He would haue Adonijah to be King as Abner would haue had the Kingdome from David to Ishbosheth and from Ishbosheth to David againe onely for his owne advancement so would Ioab haue Adonijah to haue the Kingdome hoping thereby to get preferment to himselfe therefore he was not to be reckoned amongst the loyall and faithfull Subjects of the King And whereas the vertues are reckoned up wee shall finde moe vices than vertues in him first we shall see him delight to see one kill another He delighted to see men kill others which he thought to haue beene but a sport 2 Sam. 2.14 And looke to his cruell murthering of Abner and Amasa He killed Abner and Amasa he shed the bloud of peace as it had beene in warre and when Abner looked for no such thing he traiterously killed him neither was he a white moved when he was defiled with their bloud when he saw the bloud both upon his girdle and his shooes he gloried in it and he was readie to kill Vrijah at the commandement of the King So he killed Absalom the Kings sonne He killed Absalom contrary to the Kings commandement Wherefore Salomon being a Prince of peace Why Salomon killed Adonijah Ioab and Shimei would not haue his servants turbulent like Ioab but would haue them as Christ would haue his Disciples not to seeke fire from heaven to be revenged upon the Samaritans for then they knew not of what spirit they were Luk. 9.55 Salomon sinned not in killing Adonijah Now for Salomons killing of Adonijah we must not judge rashly of Salomon who had many excellent vertues in him the great vertues which were in him meekenesse Foure chiefe vertues found in Salomon veritie fortitude and justice were the foure Horses as it were which drew his Chariot Psal 45. First Salomons meekenesse in sparing Adonijah his meeknesse he was the Prince of peace and therefore he pardoned Adonijah regnum auâ—picandum a clementia for this procureth the favour of his subjects so David would not kill Shimei in the beginning of his reigne but Rehoboam that would not gratifie the people in the beginning of his reigne his Kingdome prospered not Secondly his veritie if thou be a good man Salomons veritie in keeping his promise to Adonijah a haire of thy head shall not fall to the ground Thirdly his justice when he failed againe Salomons fortitude and justice justly he caused to put him to death Fourthly his fortitude although Adonijah had a great faction which were against Salomon yet he durst be bold to cause to apprehend him so Salomon for Adonijahs second transgression justly caused to execute him and we are not to measure his heavenly wisedome by the morall vertues which are found in Titus and Augustus Adonijah was guiltie of treason How Adonijah was guiltie of treason for he sought Abishaig onely for that end that he might get the Kingdome Secondly he saith that the Kingdome belongeth still to him he was not like good Ionathan who willingly gaue way to Gods ordinance he knew well that the Lord had appointed the Kingdome for Salomon 2 Sam. 7. The sonne which shall come out of thy loynes shall build thy house and succeede in the Kingdome this was spoken after all his other sonnes were borne this aggravated all the rest of his sinnes that he affected the Kingdome his father being yet aliue and although his father was decrepit yet he ruled by his Counsellours and he was not weake in minde now although in bodie Wherefore wee may conclude Conclusion the Kingdome of Iudah to be the best government and still to be preferred before the Kingdome of Israell CHAPTER XI Whether the Iewes might chuse Herod for their King or not DEVT. 17.15 Thou mayst not set a stranger over thee which is not thy brother THe Iewes distinguish those who were Gentiles both by father and mother from those who were borne Iewes Those who were strangers both by father and mother they called them Bagbag by a contraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius Proselyti et Proselyta for Benger and Bengerah that is filius proselyti
Pentecost the full Harvest was gathered in their first Harvest was of their Barley of their basest Graine onely but the full Harvest of their best Graine the Wheate was at the Pentecost Christ said Ioh. 4.35 Say ye not Allusion there are foure Moneths and then commeth Harvest Behold I say unto you lift up your eyes and looke on the Fieldes for they are white already unto Harvest But although the Harvest was great yet there were few Labourers Mat. 9 37. Here is an excellent allusion betwixt the Pentecost when their Cornes were ripe being the time of their full Harvest and the comming downe of the Holy Ghost for at the Pascha there was little Harvest but at the Pentecost all the regions were white so before the holy Spirit came downe there was but a small Harvest but when the Holy Ghost came downe The Apostles gathered that which the Prophets had sowne there was a plentifull and a great Harvest and at the Pentecost they gathered that which the Prophets had sowen Iohn 4.38 Yee reaped that wherein yee bestowed no labour Christ is called the first fruits from the dead Christ the first fruits from the dead 1 Cor. 15.20 as a handfull of the first fruits sanctified the whole field of Corne that was growing so Iesus Christ the first fruits from the dead sanctifieth all those who are lying in the Grave to rise againe by his power even when they are in the dust of death Psal 22.15 The day of the Pentecost was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pentecost had but one holy day as the last dayes of the Passeover and the feast of Tabernacles were called gnazereth holy dayes there was but one holy day of the Pentecost but the first and the last dayes of the other great feasts were both holy and yet the Pentecost was the most excellent Feast of all for then the Comforter came and the gift of the Holy Ghost came downe plentifully upon the Church Lastly observe the phrase Act. 2.1 When the dayes of the Pentecost were fulfilled The Scriptures speake of things as done whâ—n they are but in the act of doing that is fulfilling So Ier. 25.12 And it shall come to passe when seventy yeares are accomplished that I will punish the King of Babylon and that Nation saith the Lord Seventy yeares were not coÌ„plete here for in the seventieth yeare they returned from the captivity so here when the dayes of the Pentecost were fulfilled that is upon the very day of the Pentecost when it was fulfilling This word gnazareth is usually restrained by the Iewes to the last of the Pentecost and it is translated by the Seventy Amos 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Paul useth Heb. 12.23 for a generall Assembly EXERCITAT XXI Of the Feast of Tabernacles A ceremoniall appendix of Command 4. Levit. 23.33 And the Lord spake unto Moses saying Speake unto the children of Israel saying The fifteenth day of of this seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. God instituted many things to put his people in memory of his judgements and mercies THe Lord would not have his people forgetfull neither of his mercies nor of his judgements of his mercies Therefore he commanded them to keepe the Passeover in remembrance of their deliverance out of Egypt he gave them the Law fifty dayes after they came out of Egypt therefore hee would have them to keepe the Pentecost he fed them with Manna therefore he commanded the pot with Manna to be reserved they dwelt in Tabernacles or Boothes all the time that they were in the Wildernesse therefore he commanded them to keepe the feast of Tabernacles lest they should forget his benefits Psal 103 2. Forget not all his benefits So he will not have them forget his judgements therefore he commanded the Censers of Nadab and Abihu to be nailed upon the Altar to be a memoriall unto the children of Israel Num. 16.39.40 The feast of Tabernacles was instituted why the feast of Tabernacles was instituted to put them in remembrance that they were but Pilgrimes in the Wildernesse and had not a permanent dwelling there Their first station in the Wildernesse after they came out of Egypt was Succoth a Boothe or a Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum Tentorium est etiam proprium nomen loci a tiguriissic dicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit obtexit and they had fortytwo Stations in the Wildernesse from the first to the last and all this time when they were in the Wildernesse they had nothing to dwell in but Tents and Boothes so that here they were but Pilgrimes upon the earth as their fathers were before them Psal 39.19 Because our life is a pilgrimage therefore David saith I am tossed up and downe as the Locust Psal 109.23 The Locust is now here now there so is the life of man tossed to and fro and Micah saith Arise and depart for this is not your rest Micah 2.10 Observe how the Lord doth Minister comfort to his people shewing them a sure dwelling Comforts which God giveth to his children dwelling in their tabernacles here and a place of rest for their transitory Tabernacles we dwell in thesâ— bodies but as in a Tabernacle but this is our comfort 2 Cor. 5.1 We know that if our earthly house of this Tabernacle were dissolved we have a building of GOD an house not made with hands eternall in the Heavens When the Patriarches dwelt in Canaan they dwelt in Tents and Tabernacles Heb. 11.9 But their comfort was They looked for a City which hath foundations whose builder and maker is God Heb. 11.10 When they travelled in the Wildernesse with the ambulatory Arke this Tabernacle the Lord refused and his glory departed from it but in place of it Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dwelt amongst us as in the Tabernacle of his flesh Ioh 1.14 where the Shecinah or Divine Majesty dwelleth for ever This was the Tabernacle which the Lord made and not man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.9 Lastly although the grave be called domus saeculi mans long home Eccle. 12.5 Yet our bodies doe rest there but as in a Tabernacle for a while Act. 2.26 Our bodies rest there but for a short time and he hath prepared another City for us to dwell in This feast of Tabernacles was said to be kept seven dayes Levit. 23.34 And the Evangelist saith Vpon the last and great day of the feast Iesus stood up Ioh. 7.37 This was the most solemne day of the feast this day they kept festum laetitiae legis the feast of joy because they ended the reading of the Law this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the next Sabbath they called Sabbath berefith because they began againe to read the booke of Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they read three Haphtaroth or Sections that day the first was Haphtaroth elle pekudi
the Altars literally it may be understood of those Altars built by the Prophets extraordinarily after the Temple was built as Elias built an Altar in mount Carmel The Iewes adde farther that all the times that they sacrificed upon these Altars they sacrificed a female and not a male 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 7.9 vajagnalehu obtulit ipsum but the critickes of the Iewes the Masoreth readeth it vajagnaleah that is they offered a female upon these Altars and not a male It was a fault to offer in the high places after the Temple was builded Offering of sacrifice upon the high places was found fault with after the Temple was built Iehosaphat is blamed for this that he tooke not away the highplaces 1 King 22.43 and likewise Asa 1 King 15.14 because he tooke not away the high places but the Lord commended Ezekiah much for taking away the high places yet Rabsache blamed him for taking away these high places and Altars Esay 36.7 Conclusion The Conclusion of this is the Lord by degrees withdrew his typicall presence from the Iewes first he separated the Arke and the Tabernacle secondly the Arke from the Temple thirdly hee destroyed the Temple that they might looke onely to him who was both the Arke the Tabernacle and the Temple EXERCITAT VI. Of the situation of the Citie of Jerusalem A ceremoniall appendix of Command 2. Psal 48. Beautifull for situation the joy of the whole earth is mount Sion on the sides of the north the City of the great king IErusalem was compassed about with Hils and Valleyes the Hiles were Gareb Calvarie Gihon Aceldamae The Hils compassed Ierusalem Olivet the Valleyes were the Valley of dead Carkases Tyropaeum the Valley of Iehosophat or hinnon or the Kings dale The Citie it selfe stood upon foure Hils The Hils upon which Ierusalem stood Sion towards the south Akra towards the north upon which Salem stood Moriah betwixt Sion and Akra and Bezetha betwixt Akra and Moriah and betwixt Sion and Moriah lay the great gulfe of Millo Vpon every one of these hills there is some notable thing to be observed Some memorable things done on every one of the Hils upon mount Gareb all the Lepers were put therefore it is called the hill of Scabbes Iere. 31.39 upon mount Calvarie Christ was crucified upon Gihon Salomon was anoynted King In Aceldama was the potters field which was bought with the price of the just one for the buriall of strangers Amos 2.6 Act. 1.19 upon mount Olivet Christ was taken up to Heaven Vpon mount Sion stood the fort of the Iebusites The Citie of David stood in Sion which David taking in afterwards called it the Citie of David there he built his house In mount Akra stood the old Citie Salem where Melchizedeck dwelt and it is called Akra from hakkara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obviam veniens obviam venit because there hee met Abraham and blessed him when he returned from the slaughter of the Kings In mount Moriah Abraham would have offered his sonne Gen. 14.19 Vpon mount Moriah Abraham would have offered his sonne Isaac Gen. 22 and here the Angell stood with a drawne sword in his hand above the threshing floore of Arauna the Iebusite and upon this mount afterwards was the Temple of Salomon builded The new towne of Ierusalem stood in Bezetha called the upper Mercat In Bezetha was builded the new towne of Ierusalem called forum inferius in respect of forum superius that was in Sion To the north of Bezetha and Akra stood the new towne builded by Hezekiah which he compassed round about with a wall called murus tertius for the first wall was builded by David round about Sion even to the Sheep-gate the second wall was builded by Salomon round about Bezetha and joyned with the first wall at the Sheepe-gate the third wall was builded by Hezekiah joyning it to the old wall of the City Salem and compassed round about mount Akra to the water gate where it joyned with the second wall The gulfe Millo Millo was a deepe gulfe lying to the north of Sion to the south of Moriah this gulfe Salomon filled up when he builded his owne house the Queenes house and the house of Lebanon Mount Sion in which the City of David stood was called the upper towne and the rest that were towards the north of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem superior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem inferior Salem and Bezetha were called the nether towne and to this the Apostle alludeth Gal. 4.25 Ierusalem which is beneath and Ierusalem which is above Ierusalem which is above signified anogogicallie the triumphant Church but allegorically the free children begotten within the covenant of grace and Ierusalem below signified the children of the bond woman and for this cause it is put in the duall number Ierusalaijm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it consisteth of two Cities which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Iacobs armie is called mahanaijm consisting of two armies one heavenly another earthly to these two Salomon compareth the Church Cant 6.13 what will yee see in the Shulamite as it were the company of Manaham or two armies shee consisted partly of Citizens in the triumphant Church and partly of Citizens in the militant Ierusalem is sometimes called Sion Ierusalem is sometimes called Sion and sometimes Moriah and sometimes Moriah and Sion is called the hill of God Psal 68.15 that is an excellent hill for the Hebrewes wanting the superlative they supply it by adding the name God by which they understand that which is most excellent and great in that kind Psal 80.11 The trees of it were like the Cedars of God that is excellent Cedars So 1 Sam. 18.10 the evill spirit of the Lord came upon Saul that is a very evill spirit So Ierusalem is called the daughter of Sion that is Sion herselfe as the Sonne of man that is a man When Ierusalem and Sion are set together Ierusalem and Sion put together for the more earnest expression they are so to be understood as a repetition of the selfe-same thing for the more earnest expression as Zach. 9.9 O daughter of Sion O daughter of Ierusalem here the explaining of the one word by the other carieth a great weight with it So Psal 92.9 For loe thine enemies O Lord for loe thine enemies O Lord shall perish that is they shall surely perish Moriah is also taken for all the hils whereupon the City stood Gen. 22.2 Goe to the Land of vision that is Moriah taken largely for all the hils in Ierusalem to the land of Moriah but Abraham seeing that excellent vision vers 14. of which Christ spake Ioh. 8.56 Abraham rejoyced to see my day he appropriated the generall name particularly to this mountaine and called it Moriah Quest How is David sayd to bring the head of Goliah to Ierusalem 1 Sam. 17.54
Ezek. 24.18 The wings are put for their hands They are made with wings and in that vision of Ezekiel with hands under their wings Eze. 1.8 but where they are described with wings and no mention made of their hands then their wings served them for hands and so the Hebrews put a wing for a hand Psal 7.4 If there be iniquitie in mine hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all 's vel manibus meis in the Hebrew it is becaphai in my wing And they appeared in these formes quae notant Christi trophaeum The divers formes of the Cherubims signifie Christ glorious triumph which sheweth Christs triumph and victorie who was borne as a man killed as a Calfe rose like a Lyon and ascended like an Eagle and so in the revelation made to Iohn were foure beasts full of eyes before and behind and the first beast was like a Lyon and the second beast like a Calfe and the third beast had the face of a man and the fourth beast was like a flying Eagle Revel 4.7 Now let us observe the difference betwixt the Cherubims in the Tabernacle and the Cherubims in the Temple The difference betwixt the Cherubims in the Temple and Tabernacle there were but two in the Tabernacle and foure in the Temple those who stood in the Tabernacle looked downeward with their faces towards the propitiatorie but two of the Cherubims which were in the Temple and stood upon the ground looked with their faces to the entrie of the Temple and they had their wings stretched out not as their wings which stood upon the Arke in the Tabernacle and the signification was this that now their charge was to be extended and the Gentiles were to be called to waite upon them also Againe Difference betwixt the Cherubims which Ezekiel saw and them in the Tabernacle and Temple marke a difference betwixt the Cherubims in Ezekiels vision and these in the Tabernacle and Temple In Ezekiels vision they are described full of eyes but in the Tample and Tabernacle they are not so described they are described full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie that the Lord whom they attend is full of eyes and seeth all things Those Cherubims in Ezekiels vision moved but these in the Temple and Tabernacle stirred not when these moved they moved forwards but never backeward or in a circle they stood still at the commandement of the Lord or went forward at his commandement In Esaiahs vision they cryed holy holy holy is the Lord of hosts Esa 6.13 but in Ezekiels vision they made but a sound or a noyse What an Angell is Of this which hath beene sayd wee may describe a Cherub or an Angell after this manner An Angell is a creature most understanding most strong most swift and most obedient First they are most understanding therefore they have the face of a man and they are full of eyes to teach us that they exceede man in knowledge men are but ratiocinantes creaturae and they are intelligentes creatura they learne hoc post hoc sed non hoc ex hoc as men doe Quest. Why was the blood then commanded to be sprinkled upon the Lintels of the doores of the Israelites in Egypt but to teach them to passe by their houses as we are led by the Signe to know the house Answ The blood was not sprinkled upon the Lintels of the doors for the Angels cause that they might be led to know the houses by this signe but it was to confirme the Israelites that the Angels should not destroy them The second property of Angels is their strength represented by the Lyon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robustissimi and therefore they are called the strong ones Psal 78.25 one of them killed an hundred fourescore and five thousand in one night 2 King 19.35 The third property of the Angels is their sweetnesse represented by the Eagle one Angell killed all the first borne of Egypt in one night Exod. 12.29 The fourth propertie is their obedience represented by the Oxe therefore we pray thy will be done in earth as it is in heaven Matth. 6.10 Conclusion The Conclusion of this is this doth minister great comfort to the faithfull that they have such ministering spirits attending upon them continually The children of God have protection by the Angels to keepe them in all their wayes Alexander the Great slept soundly one night when the enemie was neare by him and being asked how he could sleepe so soundly he answered because Parmenio waked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilantes So may the children of God lye downe in peace and sleepe Psal 4.8 because they have gnirin the watchfull ones attending them Dan. 4.17 Salomon had sixtie valiant men of the valiant of Israel having all swords because of feare in the night Cant. 3.7 but the children of God have more strong and valient onâ—s waiting upon them so that they neede not be affrayd neither in the day or in the night EXERCITAT X. Of the golden Candlesticke A eremoniall Appendix of Command 2. Exod. 25.31 And thou shalt make a Candlesticke of pure Gold of beaten worke shall the Candlesticke be made his shaft and his branches his bowels his knops and his flowers shall be of the same THe matter of which this Candlesticke was made was pure Gold and it had a shaft branches bowlse knops and flowers The pure gold signified how excellent the word of God is Psal 19.10 more to be desired are they then gold The signification of the Candlesticke yea then much fine gold We are not curiously here to seeke the difference of the knops branches and flowers but onely to rest in the generall that the Candlesticke signified the Word The Candlesticke had seven branches it signified the divers gifts bestowed upon his Church by the word The branches of the Candlesticke signified the divers gifts bestowed upon the Church and Iohn alludeth to the seven branches of this Candlesticke Revel 1.13 And in the midst of the seven Candlesticks one like the Sonne of man cloathed with a garment this was but typus arbitrarius or an allusion for the golden Candlesticke was not made to be a type of the seven Churches in Asia but it is onely an allusion to it So Prov. 11.30 The fruit of the righteous is a tree of life here is an allusion onely that it is like to the tree of life The oyle in the Tabernacle was pure oyle The oyle which was in this Candlesticke was pure oyle Levit. 24.2 Command the children of Israel that they bring unto thee pure oyle Olive beaten for the light to cause the lampes to burne continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aurum hic est oleum sic dictum quod purâ—m splendidum nit idum fuit sine mixtura This pure oyle is called golden oyle or gold for the puritie of it Zach. 4.12 because the oyle was bright cleare
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
stood foaming and roaring before them but hurt them not and therfore they were glad to put the skinnes of wild beasts upon them to make the Lyons runne upon them and teare them Thou that art a wicked man and hast no part of this Image of God to defend thee no marvaile if thy dogge bite thee thy horse braine thee or thy oxe gore thee Let us studie then for to haue this Image repaired in us if we would be in league with the beasts of the field Beasts surpasse man in many duties The dogges came and licked his sores The beasts many times out-strip man in many duties The Kine of Bethshemesh went streight forward with the Arke and declined neither to the right hand nor to the left but man many times declineth either to the right hand or to the left and he keepeth not this midst The Oxe knoweth his owner and the Asse his Masters crib but Israel doth not know my people doe not consider Esay 1.3 and Ier. 8.7 Yea the storke in the heaven knoweth her appointed times and the turtle and the crane and the swallow obserue the time of their comming but my people know not the judgement of the Lord. And the Lord sendeth man to the Ant to learne wisedome Prov. 6.6 Goe to the ant thou sluggard consider her wayes and be wise Balaams Asse saw the Angell sooner then Balaam himselfe and therefore is it that the Scripture calleth men beasts and sendeth them to be taught by beasts which sheweth how farre man is degenerated from his first estate and what a low forme hee is in when the beasts are set to teach him Why God gaue his children a small portion in this life It may seeme strange why the Lord distributeth things so that he giveth such plentie and abundance to the rich glutton and so little to Lazarus seeing the earth is the Lords and the fulnesse thereof Psal 24.1 God who doth all things in wisdome doth not this without good reason The Lord dealeth with his children in this life Simile as he did with the Israelites when he brought them to Canaan Numb 13.17 When he brought them to Canaan South a barren Countrey he made them to goe Southward into the Mountaines the South was a dry and barren part Iudg. 1.15 Thou hast given me a South-land giue me also springs of water so Psal 126.4 Turne againe our captivitie O Lord as the streames in the South hee prayeth that the Lord would refresh them now in the midst of bondage as the waters refreshed the dry and barren South And Iarchi noteth that the Lord did with his people here as Merchants doe who shew the worst cloath first Simile so dealeth the Lord with his children hee sheweth them the worst first and as at the wedding in Cana of Galilie the last wine was the best so is it here the Lord sheweth his children great afflictions and troubles the South part as it were at first but afterwards he bringeth them to the Land that floweth with milke and honey Secondly he bestoweth these outward and temporarie things but sparingly upon his children that hee may draw their hearts to the consideration of better things he giveth the wicked their portion in this life Psal 17.14 Sonne remember that thou in thy life time receivedst thy good things Luke 16.25 but he reserveth the good things for his owne children that is the holy Ghost the graces of the Spirit Luk. 11.9 It is a matter of great consequence to discerne what are the gifts of Gods favour Great skill required in discerning the gifts of Gods right hand many men thinke because they haue wealth and prosperitie they are the gifts of Gods favour and they seeme to stand under the Lords right hand but they are deceived Simile When Ephraim and Manasseh were brought before Iacob Ephraim was set at Iacobs left hand and Manasseh at his right hand but Iacob crossed his hands and laid his right hand upon Ephraims head and his left upon the head of Manasseh Gen. 48. So many men who seeme to stand at the Lords right hand shall be set at his left hand and many who seeme to stand at his left hand shall be set at his right hand Lazarus seemeth to stand now at his left hand but stay till you see him die and the Angels carry him to glory and then yee shall see him stand at the Lords right hand It is a point of great wisedome to know the Lords dispensing hand David prayeth Psal 17.7 separa benignitates tuas as if he should say giue us something O Lord that we may be discerned to be thy children from the wicked for by these outward favours wee shall never be knowne to be thy children The Lord careth not to throw a portion of this world to a wicked man as if one should throw a bone to a dogge but he will know well to whom hee giveth this rich gift of eternall life Death separateth the godly from the wicked And it came to passe that the beggar dyed and the rich man also dyed Death maketh a full separation betwixt the children of God and the wicked the sheepe and the goates may feed together for a while but the shepheard separateth them the wheat and the chaffe may lie in one floore together but the fanne separateth them and the good and the bad fish may be both in one net untill they be drawne to the land and the tares and the wheat may grow in one field for a while until the time of harvest so may the godly and the wicked liue together here for a while Simile but death maketh a totall and full separation Moses said to the Israelites stand still and see the salvation of the Lord which hee will shew to you to day for the Egyptians whom yee haue seene to day yee shall see them no more for ever Exod. 14.13 the red Sea made a separation betwixt the Israelites and the Egyptians for ever So death separateth the children of God from the wicked that they shall never meete againe Betwixt us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us Gods children should haue little medling with the world that would come from thence Luk. 16.26 This should teach the children of God to haue little medling with the wicked why because one day there shall be a totall and finall separation and this is a great comfort to his children oftentimes now they are afraid of the incursions of the wicked and of their bloodie hands but then they shall never be afraid of them The gates of the new Ierusalem were not shut at all Revel 21.25 to signifie that there shall be no feare of the enemie there And he was carried by the Angels into Abrahams bosome Here consider three things first how it commeth that the Angels are ministring spirits to man secondly what
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
tribe or for making of warres but in matters of lesse moment they asked not the Lord by Vrim and Thummim as if any thing had beene committed to ones custodie and it was lost they did not aske the Lord for it by Vrim and Thummim but the oath of the Lord was betwixt them Exod. 22.11 When they got their answers by Vrim and Thummim God confirmed his answers sometimes by lot the Lord confirmed their answers sometimes by lot As 1 Sam. 10.8 he asked first by Vrim and Thummim who should bee King and then it was confirmed by lot So when Ioshua divided the Land First he got his answer by Vrim and Thummim and then hee biddeth them cast lots as their lots ascended he distributed unto them Num. 26.55 When the Highpriest consulted he stretched out his hands unto the Arke of the Lord. 1 Sam. 14.19 collige manum tuam draw in thine hand The difference betwixt the predictions of the Prophets and the Priest by Vrim and Thummim was this A difference betweene the predictions of the Priests by Vrim and Thumim and the predictions of the Prophets The Prophets when they foretold things vt futura in seipsis as to fall out in themselves then they alwayes fell out but when they foretold things as they were in their causes then they might fall out or not fall out Example Esay saith to Ezekias set thy house in order for thou shalt dye and not live Esay 38.1 Prophesies as the respect the second causes and events looking to the second causes and to Ezekias he shall dye But looking to the event he shall not dye So 1 King 21.20 The Lord threatned to bring a judgement upon Achab and yet upon his humiliation spared him So the Lord threatned Ninive forty dayes and Ninive shall be destroyed Ionah 3.4 and yet when they humbled themselves they were not destroyed But that which was revealed by the Highpriest when he tooke on Vrim and Thummim tooke alwayes effect Object But it may be sayd Iud. 20.23 shall I goe up to the battell against the children of Beniamin our brother The Lord answered goe up against him And yet they were killed Answ In this first answer the Lord sheweth that they had just cause to make warre against Benjamin but he answered not to the successe of the battell because they were not as yet humbled and they trusted too much to their owne strength But when Phineas demanded what they should doe vers 28. when they were humbled they got a direct and more distinct answer goe up for to morrow I will deliver them into thine hand De pont Rom. lib. 4. 3. Bellermine the Iesuite that he may prove the infallibility of the Pope in judgeing in matters of faith alledgeth the Vrim and the Thummim which were upon the brestplate of the Highpriest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation which directed him that he could not erre in judgement But this reason is faultie many wayes First in the derivation of the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation to exclude the radicall letter for there is duplex Mem here and Aleph is excluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he deriveth Vrim from the root jara which signifieth to teach whereas it is derived from or to give light So he deriveth thummim from the root Aman which signifieth to beleeve whereas it commeth from tamam to make a thing perfect The seventie translate thâ—se words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say manifestatio veritas And so doth Hierome But this they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they respect more the end here wherefore they were put into the brestplate than their proper significations For as Vrim properly signifieth brightnesse and figuratively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that which maketh all things manifest is the light Ephes 5.13 and this Thummim properly signifieth perfection so figuratively in things spirituall it signifieth verity The Seventy looking to the figurative signification translate them this wayes Secondly put the case that Vrim and Thummim signified doctrine and verity yet it will not follow that the Highpriest might not erre for by these were signified not what sort of men they were but what sort of men they ought to be Prov. 16.10 A divine sentence is in the lippes of the King and his mouth transgresseth not in judgement Here is a clearer place that the King of Spaine cannot erre in judgement than that the Pope cannot erre in judgement if yee will take words as they stand But the meaning of the words is a divine sentance ought to be in the lippes of the King and then his mouth will not transgresse in judgement So these two are set in the brestplate of Aaron to teach him his dutie but they were not notes of his infallibility And if by Vrim they would inferre his infallibility in judgement so by Thimmim they may inferre his holinesse of life and so none of the Popes were profane and wicked men Thirdly this brestplate served not for a triall of his doctrine but onely for foretelling of the doubtfull events of things for their doctrine was to be tryed by the law and by the testimony Esa 8. Fourthly The Highpriests might erre if Vrim and Thummim signified verity and judgement then it should follow that none of the Highpriests could erre but wee know that Vrijah the Highpriest in the time of Achaz brought the paterne of the Altar of Damascus and placed it in Ierusalem 2 King 16.6 And Caaiphas erred when he condemned Christ to death Lastly let this be granted that the Highpriest under the law could not erre therefore that eyther Peter or the Pope his successor as they alledge could not erre it will not follow For this priviledge not to erre belongeth to none but to Iesus Christ of whom the Highpriest was a type who had both Vrim and Thummim purity of doctrine and perfection of life Quest How long did the gift of prophesie endure in the second Temple Answ How long the gift of prophesie indured under the old Testament The gift of prophesie endured under the old Testament untill the time of the Macedonian Empire When Alexander the great did raigne Nehemiah maketh mention of one Iaddus the Highpriest Neh. 12.7 who met Alexander See Shinlerusin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he came against Ierusalem Now if there had beene none who were infallibly directed by the Spirit of God at this time who could have put this into the canonicall Scripture it being historicall therefore there behoved to be one at this time who had the spirit of prophesie and was one of the masters of the great Synagogue who did this and then the Sunne went downe upon the Prophets Micah 3. and the gift of prophecie ceased The gift of Prophesie given under the new Testament Thse gift of prophesie was
and the finishing of the translation Bishop Morton saith that the Canon Law forbiddeth that a child shall be baptized before it bee borne yet they will make this Vulgar translation to be originall and authenticke before it be finished and perfected by the Popes And what will they say here wanted the Church an authenticke translation all this while untill it was concludedâ— in the Councill of Trent When Sixtus Quintus had taken all this paines in correcting the vulgar Latine and had proclamed it as authenticke by his Bull and cursed them who held otherwise yet Clemens the eight came afterwards Clemens the eight corrected the vulgar translation and corrected many things which were left uncorrected by Sixtus Quintus and he set out a more perfect Edition than that of Sixtus Quintus and there was great difference betwixt these two Editions as Docter Iames the Overseer of the Library of Oxford hath marked in his booke which is intituled De Bello antipapali These were not errors in the Print as some would salve up the matter but they are materiall differences as may bee seene in that booke by conferring their translations We may demand of the Catholickes whether did the Councill make this translation Authenticke which was not Authenticke before Diverse â—udgements of the Catholicks concerning the vulgar Latin translation or did they onely declare it to be Authenticke Some of them say that the Councill promulgated it to be Authenticke and that the Lord so directed the hand of the first Translator that he erred not in these things that the Councill was to approve afterwards But Bannes the Iesuite saith Pag. 537. that it is of greater authority that is approved by the Church than that which was immediatly written by these who were infallibly directed by the Spirit but can there be any greater authority than to be infallibly directed by the Spirit In locis theologicis lib. 2. cap. 14. Canus holdeth that they were immediatly and infallibly directed by the Spirit who translated the Scripture first into the vulgar Latine And Gretserus goeth further and sticketh not to say that Theodosion who translated the Bible into Greeke Defensione Bâ—llarm contra Whittakerum lib. 2. cap. 2. pag. 537. erred not in his translation but was assisted by the holy Spirit that hee could not erre yet hee was a Iew and an enemy to Christ Serrarius saith he who translated the Vulgar Latine had but the generall concurse of the Spirit of God Serrarius in Prolegom bibuac Pag. 110. as the rest of the servants of God had but was not infallibly directed by the Spirit in his translation And Iohannes Dreido proposit 3.4 and Andradius fol. 255. and Be armin Lib. 2.11 admittimus eum interpretem fuisâ—e sed non vatem and yet some of them hold that he erred not in the versions which the Church approved afterward Againe wee may demande of them whether will they preferre the Vulgar translation to the Hebrew and Greeke The grosser of the Papists are not ashamed to preferre it to them both and they say wee have no neede to have recourse to the originall to try whether it be Authenticke or not the Vulgar Latine being now established by the Councill Inâ—â—agoge ad Scripturam lib. 1. diff 6 sect 1. And Ludovicus a Tena saith although the books in the originall both Hebrew and Greeke were not corrupted yet seeing they have words of diverse significations which the Church hath not approved or rejected therefore wee are to hold that the Vulgar Latine is Authenticke onely because the Church hath concluded it to be so And Osorius saith Osorius Instit Moral Lib. 8. Cap. 3. if we should grant that the Interpreter might have erred in his versions yet the Church cannot erre in approving his Version The Moderne Papists preferre it not simply to the Hebrew and Greeke as Gretserus saith Sufficit aequatio non pralatio But they say that they will not have their translation examined and tryed by the Hebrew and Greeke for how know we say they that these Copies which we have now agree with the first originall Copie we have the judgement of the Church concerning this translation but not concerning the Hebrew and Greeke But if it bee in the Churches power to make a translation or to authorize it why will they not authorize the Hebrew and Greeke rather than the Vulgar Latine translation And if they inact the Vulgar Latine to be Authenticke and the onely rule to decide controversies what shall become of all the Churches in the East that understand not the Latine shall they under the paine of a curse receive this translation When the Vulgar translation was concluded in the Councill of Trent onely to be the Authenticke translation in their Disputations Sermons and Conferences Some opposed against this and said that it was a hard thing for the Church to judge that onely to bee Authenticke which one man had done And Aloysius Caetenaeas sayd that no man could know what a Version meant but by the Originall and he alledged for himselfe Cajetans authority in the Councill who being Legate for the Pope in Germanie Anno 1523. was wont to say that the onely remedy to refell Heretickes was to understand the literall sense out of the originall tongues and he sayd now that the Cardinall would spend the rest of his dayes in studying of the tongues that hee might bee the more fit to convince the Heretickes which he did and he gave himselfe to this studie eleven yeares before he dyed Againe there was much contention among them concerning the meaning of this Canon made in the Councill of Trent whether this translation was the judge in matters of faith or manners onely or was it so strictly to be taken that it failed not one jote and that Mathematice it was so perfect and not Moraliter onely Andreas vega who was present at the Councill of Trent holden under Pope Paul the third saith when the Tridentine Fathers call the vulgar Latine translation the Authenticke translation they meane no other thing but this that it was not corrupted with errours and that it might bee safely read and used to a mans salvation and he concludeth that the authority which the Councill gave to this translation is not to be taken infinitivè but definitivè with certaine limitations But if this was the meaning of the Councill that the faithfull might safely read it because there was no danger of errour then what authority or prerogative had this version by the Councill above that translation of Pagnine for the Doctors of Lovan by the approbation of the Pope put the translation of Pagnine with the Hebrew Text. But the former Catholickes say that hee who translated the Hebrew into the Vulgar Latine was not an Interpreter but a Prophet but how commeth it that others say now that this Interpreter might erre although not grossely that he might erre not in side moralibus but in lesser matters