of their sinne So the Covenant here is the Lords Covenant and the deceiver is not able to make it of no effect But where the principall intention of the contracter is deceit and the person with whom the contract is made is deceived When the errour of the person maketh the contract of no effect then the contract is nullified as if a man should ignorantly buy a free man for a slaue here the free man should be released error personae irritat contractum Object But yee will say in all contracts God hath an hand and he is never deceived therefore no such contract should be dissolved where there is error personae Answ In the blessing betwixt Isaac and Iacob and the contract betwixt Ioshua and the Gibeonites God had set downe his revealed will God had revealed his will in the blessing of Iacob and the sparing of the Gibeonites what he was minded to doe in both of these and therefore neither the error of Isaac nor the deceit of Rebecca and Iacob made the blessing of no effect so neither in the contract betwixt Ioshua and the Gibeonites But the Lord forbiddeth fraudulent contracts in his Word neither is it his intention that such contracts should be made therefore they are of no effect CHAPTER XX. That a Iudge may giue out sentence by the information of the false witnesses and yet be free 2 SAM 1.16 And David said unto him thy bloud be upon thy head for thy mouth hath testified against thee IN Iudgement the principall part dependeth upon the witnesses and if they testifie an untruth The chiefe part in judgment dependeth upon the witnesses they make a wrong sentence to proceed out of the mouth of a just Iudge David here giueth out sentence against the Amalekite it was a just sentence in respect of the Iudge because he condemned him out of his owne mouth but a wrong sentence in respect of the Amalekite because he did not kill Saul but bragged onely that he had killed him for the Text saith that Saul killed himselfe 1 Sam. 31.5 When the Grecians besieged Troy Simile Palamedes was killed there amongst the rest and when the Greekes had raised their siege from Troy and taken Ship to returne to Greece Nauplius the father of Palamedes to be revenged upon the Greekes tooke a Boate in a darke night and went into the Sea and set up a Beaken upon a rock which when the Greekes did see they tooke it to be the Harbour and directed their Course towards it and so they runne the most of their Shippes upon the rockes and were cast away We cannot say here that the fault was in the Pilots because the Shippes were cast away but the fault was in false Nauplius who held up a wrong light unto them So when a good Iudge giveth out a wrong sentence the fault is not in the Iudge but in the false witnesses who hold up a false light unto him and therefore the Iudge should labour to punish these false witnesses and to restore the partie who is wronged to his right and as Telephus was healed by the speare that hurt him so should they studie to cure the person whom they haue wounded by their sentence A Iudge must not proceed without witnesse If a Iudge call two or three witnesses that is the first thing required of him in tryall of the truth nam testimonio unius non proceditur and one witnes doth not proue There are three witnesses in heaven to certifie us of the truth the Father the Word and the holy Ghost And there are three that beare witnesse to us in the earth of the remission of sinnes the Spirit the water and bloud 1 Ioh. 5.7.8 So in Iudicatories of the Church three witnesses are required 2 Cor. 13.1 This is the third time that I am comming to you in the mouth of two or three witnesses shall every word be established So in the tryall of civill causes every thing was established by the mouth of two or three witnesses Deut. 21.15 A Iudge is to make choise of faithfull witnesses Secondly The Iudge must call faithfull witnesses they are called faithfull witnesses when they are reputed so in the common estimation of men Esay 8.2 And I tooke unto me faithfull witnesses Vriah the Priest and Zechariah the sonne of Ierebechiah Vriah was not a faithfull man yet because he was so reputed amongst the people therefore he is called a faithfull witnesse They must be eye-witnesses Thirdly Hee must call witnesses who haue both heard and seene 1 Ioh. 1.1 That which we haue heard that which we haue seene with our eyes which we haue looked upon c. Fourthly They must be contestes and their testimonies must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing in one Mark 14.56 Now if the Iudge proceed this way and the sentence be false it is not his fault for by the mouth of two or three witnesses every word shall be established that is shall be holden for truth When a Iudge demaundeth of the witnesses hee asketh them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what murther is Secondly he asketh not of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effects and consequents of murther which follow it as the guilt and punishment Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he asketh them whether it were casually or maliciously done And fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they saw him kill such a man this is the speciall thing that they require and if the Iudge giue out sentence this wayes according to things proved then the blame lieth not upon him if there bee a wrong sentence pronounced It may be said Object when a man taketh a thing to bee a truth although it be an untruth he speaketh an untruth why doth not a Iudge then pronounce a sentence which is not true although he take it to be a truth There is a greater vniformitie required betwixt the mind and the tongue Answ then betwixt the sentence of the Iudge and the testimonie of the witnesses for there is nothing required in the Iudge but that he proceed secundùm allegata et probata according to things alledged and proved CHAPTER XXI Of one who killed in suddaine passion 2 SAM 14. And thy hand maid had two sonnes and they two stroue together in the field and there was none to part them but the one smote the other and slew him THere is a difference betwixt those things which wee doe in suddaine passion Difference betwixt things done in passion and deliberately and those things which are done deliberately those things which children mad men and beasts doe they are not said to be done deliberately they come not from the will which is principium agendi possunt laedere sed non injuriâ afficere Violentiâ—â— Coactum Non spontaneum Voluntarium Againe there is a difference betwixt violentum coactum non spontaneum voluntarium Violentum is that which by outward force a man is constrained to
Num. 12. Miriam loquuta est in Mosem id est maledixit Mosi Conclusion The conclusion of this is Matth. 10.20 It is not yee that speake but the Spirit of our Father which speaketh in you So it was not they who wrote but the Spirit of the Lord in them 2 King 13. When Ioash the King of Israel tooke a Bow in his hand Elisha laid his hands upon the Kings hands and Elisha bad him shoote and he sayd the Arrow of the Lords deliverance and the Arrow of the deliverance from Syria it was not the Kings hand that directed the Arrow here but it was the hand of the Prophet laid upon the Kings hand which gave this mighty blow so it was the hand of the Lord laid upon the hands of his Secretaries which directed them to write the holy Word of God EXERCITAT IX Arguments proving the Scriptures to bee Divine 1 Thess 2.13 Yee received it not as the Word of man but as it is in truth the Word of God THe Testimonies which prove the Scriptures to be Divine are first the Testimonie of God himselfe when he approved them by his Spirit and when they were laid before him by Vrim and Thummim Secondly arguments drawne out of the Scriptures themselves Thirdly the Testimonie of the Church Fourthly the Testimonie of those who were without the Church Deus testatur Scriptura contestatur Ecclesia subtestatur Deus testatur God beareth witnesse to the Scriptures two wayes First by the internall Testimony of his Spirit Secondly by his externall Testimony When the Spirit testifieth unto us such Bookes to be his Word Quest whether is this a publike or a private Testimony This is a publike Testimony Ans which the Spirit Testifieth to the whole Church and to the severall members of it that these Bookes are holy Scripture for the same Spirit which endited the Scriptures to the Church testifieth still to the Church and to the particular members thereof that the Scriptures are the Word of God The second Testimony which God gave to the Scriptures was his externall testimony given by Vrim and Thummim testifying these Bookes of Moyses and the Prophets to be the holy Scriptures What are we to thinke of these Bookes Quest written and set in order after the captivitie seeing they had not the approbation of the Lord by Vrim and Thummim Answ These Bookes were called Ketubhim written Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a difference betweene them and these Bookes which were confirmed by Vrim and Thummim they who wrote these Bookes were inspired by the holy Ghost as well as these who wrote the former and they were confirmed by the masters of the great Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aradice such as were Esdras Zacharie and Malachie The Greekes called these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere and the Iewes distinguish them still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō the Apocryphall Bookes called Gannazim abscinditi and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bookes of whose authority it was still doubted Reason 1 Reasons taken out of the Scriptures themselves proving them to be Divine the first reason is taken from the antiquity of the Scriptures Scriptura contestatur all this time was tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heathen that is it was an hid or an unknowne time to them After the flood the Scriptures goe on and they set downe to us the history of the Church Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicum but the Heathen history is Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulosum as that which we reade of Hercules and Prometheus and nothing is set downe in the Heathen history before the Olympiads of the Graecians which was but in the dayes of Vzziah See how farre Gods Word exceedeth humane history in antiquity It beginneth with the world and endeth with it Luk. 1.70 as he spake by the mouth of his holy Prophets which have beene since the world began Reason 2 Secondly the matter contained in the Scriptures sheweth them to be Divine Many histories shew us the heavy wrath of God upon man for sinne yet the Scriptures only shew us morbum medicinam medicum it sheweth us both the sicknesse the physicke and the Physitian to cure it Reason 3 The Scriptures not written to satisfie mens curiosity Thirdly the Scripture setteth downe things necessary onely for our salvation and nothing for our curiosity It is often repeated in the Bookes of the Kings and Chronicles The rest are they not written in the Bookes of the Chronicles of the Kings of Iuda and Israel So Ester 10.2 The rest are they not written in the Bookes of the Kings of Persia The holy Ghost would meete here with the curious desires of men who desire still to know more and more and to reade pleasant discourses to satisfie their humours as if the Spirit of God should say I have sufficiently told you here of the Kings of Iuda and Israel and of Persia and so farre as concerneth the Church and may serve for your edification it is not my manner to satisfie your curiositie if ye would know more go to your owne Scrowles and Registers where yee shall finde matter enough to passe the time with To bee short the Scriptures are not given to passe the time with but to redeeme the time Reason 4 Fourthly the prophesies set downe in the holy Scriptures shew them to be Divine for they distinguish the Lord from all the Idols of the Gentiles and the Divels themselves Esa 41.22 Let them shew the former things what they be that we may consider them and set our hearts upon them Renunciare proeterita anunciare presentia p. anunciare futura and shew us the things that are to come hereafter that we may know that yee are Gods Here the Prophet distinguisheth the true God from the false Gods and true prophesies from false If they could tell of things by-past and relate them from the beginning and joyne them with the things to come then he would confesse that they were Gods and that their prophesies were true To tell of things past is not in respect of time for the Angels and Divels can tell things fallen out from the beginning of time but it is in respect of the things themselves when they tooke beginning this is onely proper to God Psal 139.16 In thy Booke all my members were written which in continuance were fashioned when as yet there were none of them Hee can joyne things by-past with things that are to follow and can tell certainely of things to come There is a twofold beginning of things The first is exordium rei The second is exordium temporis Exordium temporis rei The Angels know exordium temporis but not exordium rei for the Lord onely knoweth things before the foundation of the world was laid Ephe. 1.4 He who knoweth certainely
at their Feasts ibid. the end of them ibid. Figges greene and ripe 193. G Gentile taken two wayes 45 Gideon his Proclamation before he went to battaile 165. he chose the most cowards ibid. Glutton who called a Glutton 198. God hath exceptions from his law 131. how he is said to cut off a man 153 Goel see Kinsman Goods a double use of them 199 Government what things essentiall and accidentall in it 4. Monarchicall the best 5. Grace doth not abolish nature 35. Graue a strong prison 136. the bodies rest in it a short while 176. great affinitie betwixt it and the wombe ibid. H Hell a fearefull prison 136 no comfort in it nor redemption out of it 137. Herod why he might be King 45. Why called a private man 46. Horses when and when not to be multiplied 24. 25. Horses houghed 24. Houre from whence derived 88. houres twofold 89. houres measured by their shadow 178. I Iael had a Covenant with the Israelites and Cananites 36. Iewes the manner of their blessing 32. Iew taken two wayes 45. a people prone to rebellion 49. how they plead for their libertie 50. they detest Christians 57. they expect Elias 58. they oppose themselues to Christs offices and natures 58. 59. whether they may be suffered amongst Christians 60. Ioab his vertues 39. his vices 41. Ioshua what league he made with the Nations 37. a type of Christ 38. his covenant with the Gibeonites 73. Ishbosheth compared with Ieroboam 48. not excused for affecting the Kingdome ibid. Israelites not set to servile worke 15. why called Moses people 17. Iudah his priviledges 157. when he was the Lyons whelpe and when the young Lyon ibid. Iudge difference betwixt the house of Iudgement and the house of the Iudges 61. when they sat in judgement 64. the order how they sat ibid. K Kings instruments of much good 5. a good King represented by the Oliue Vine and Fig-tree 10. he is the head husband of the Subjects 11. Kings had more absolute authoritie than the Iudges in Israel 13. the Iewes blamed for asking a King 12 What King described by Samuel 14. of the anointing of the Kings 18.19 What Kings were anointed with holy Oyle ibid. How the Kings of Iuda and Israel might multiply riches 22. Kings of Israel more formall in justice than the Kings of Iuda 38.39 Kinsman the priviledges of the neerest Kinsman 117. Christ our neere Kinsman ibid. a difference betwixt the Kinsman and naturall brother 121. Knowledge twofold 69. L Lament see dead Lamentation of the Bow what 170. Lamentations intituled diversly 171. Land what land the Iewes might sell and what not 54.55 Hanameel sold not his Land 54. Law three sorts of Lawes given to the Iewes 1. Iudiciall law what ibid. compared with humane Lawes 2. it permitted many things 3. the punishmēt of it alterable ibid. compared to a Iailer ibid. Lazarus not a proper name 196. his miseries 200. compared with Iob ibid. League twofold 37. What league to be made with the Nations 37. Leah why set downe as an example 127. Lillie the song of the Lillie what 170. M Man Gods penny Marriage the time betwixt the affiancing and the marriage 123. marriages made three wayes ibid. dissolued three waies 124 solemnities at their marriages 125. the blessing at the marriage 127. the song at their marriage 128. Midst twofold 93. 144. Ministers Christs second brethren 117. the portion of a slothfull Minister 118 Miracles threefold 39. Moses how he chose the Seventie 65. how his spirit was upon them ibid. Moneths how reckoned 100 how many dayes in the moneth ibid. how many moneths in the yeare 101 Moneths of the Moone considered three wayes 102. they had no proper name before the Captivitie 103. what was reckoned from every Moneth 107. Mourners see dead N Nation of destroying the seven Nations 36. Number the rounding of number 62. of the Iewes numbring 108. the number seaven what it signified 146. Why the duall number doubled ibid. O Oyle three sorts of Oyle 9. whether the Kings and Priests were anointed with the same oyle 18. Oliue tree an excellent sort of wood 9. P Passion things done in passion and deliberately 77. Peace to be offered to the enemies 166. three conditions of peace ibid. Priest how anointed 18. how his anointing pertained to the Iudiciall Law ibid. he might not mourne for the dead 20. Precepts of three sorts amongst the Iewes 145. Affirmatiue binde not so strictly as negatiue 146. Prison three sorts of Prisons amongst the Iewes 131. some of their Prisons without and some within the gates of Ierusalem ibid. Ezechiels prison Ieremiahs prison and Peters prison compared together 135. three sorts of prisons 136. Proselytes of two sorts 44 when they might enter into the Congregation ibid Punishments of diuers sorts amongst the Iewes 138 Q Queenes in favour with Salomon 26. R Rahab what things objected against her 34. free of treason 35. saved although a Cananitish 36. a type of the Church Rahel why set downe as an example 127. Redeemer see Kinsman Retaliation twofold 143. Of the law of Retaliation ibid. the strict and milde sense of it 144. the Roman Law of Retaliation ibid. Righteousnes twofold 49. S Salomon how he came by his riches 23. his wiues 25. his Kingdome compared to the Moone 27. 28. his throne see throne Salomon compared with Christ 30. Arguments prooving his repentance 32. foure chiefe vertues in him 42. why he caused to kill Ioab Adoniah and Shimei ibid. his glorie compared with the Lillie 197. Sell the Iewes might sell their houses 56. but not their lands 50. the father might sell his Children 83. but not his wife ibid Seventie which Moses chose 65. they had the spirit of Moses ibid. they had not the gift of Prophecie by habit 66. Shepherds how they fed their flockes 194. Shoe pulling off of the shoe twofold 119. Shimei how guiltie of treason 41. Song see victorie Souldiers when they entred to the warres amongst the Iewes 152. Stoning a capitall punishment amongst the Iewes 151. who were stoned ibid Strangling who were strangled 152. Synedrion divided into fiue parts 62. where it sat ibid. What things judged in it 64. T Table how their Tables were covered 187. Of their divers sorts of Tables ibid. Tabernacle how it was placed in the Campe and at the removing of it 157. 163. Theft not capitall amongst the Iewes 145. 146. Throne Salomons throne 28. 29. it had Lyons on every side ibid. admonitions given upon every step of his Throne Tombs Kings and Prophets were buried in stately Tombes 174. Their Tombes had a marke of distinction 175. Trees a threefold use of the trees 8. Tribes how they pitched about the Tabernacle 151. 161. the feebler tribes had a couragious tribe ibid. Tribute threefold 51. V Vinetree a base sort of wood 9. Why it refused the Government ibid. Victorie the song of Victorie 167. who sung the song of Victorie 168. W Warres of two sorts 166. their names who
strife amongst them What doth he then He made choise of sixe out of every Tribe and he brought forth seventie two blanke papers upon seventie of the papers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex he wrote Zaken senex and upon the two that remained hee wrote Hhelek pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pars. Now when the Tribes drew their Lots out of the Boxe he who drew Zaken senex Moses said unto him Antea sanctificavit te deus benedictus but he who drew Hhelek pars he said unto him Non cupit te deus The Hebrewes say that Eldad and Medad Num. 11.26 were of those who were written but they went not out into the Tabernacle because they drew Hhelek pars but not Zaken senex they were inter conscriptos say they but not inter electos and so the number seventie is made up without them There were two Presidents in this Councell Two Presidents in the Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps the first chosen in respect of his power dignitie and wisedome and he was called Nashi princeps and Rosh hajeshibhah Pater consessus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consessus and he it was as the Iewes say that succeeded Moses The order how they sat in Iudgement who was the principall and the chiefe in the Councell and upon his right hand sat he who was greatest amongst the seventie and he was called Abh beth din pater consistorij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Consistorij the rest sat according to their dignitie and age next to the Prince and they sat in a circuit or a halfe Moone that both the Presidents might haue them in their sight The time when they sat in these Iudicatories The time when they sat the great Iudicatorie sat every day except on the Sabbath and festivall dayes and when they sat the little Synedrion sat but from the morning Sacrifice untill the sixt houre that is untill our twelue but the great Synedrion sat from the morning Sacrifice untill the evening Sacrifice that is untill our three of the clocke in the afternoone What matters were judged in the great Synedrion The matters which they judged in this Iudicatorie were matters of greatest weight as to judge of a false Prophet when to make warres appointing Magistrates for inferior Cities so for cutting off of a Tribe and punishing the high Priest and whether an Apostate Citie should be raised and cast downe or not and they say that none might giue the bitter waters to the woman suspected of Adulterie but this Iudicatorie Num. 5.29 So they say when a man was killed and the killer not knowne none might measure from the place where the man was killed to the next Citie Deut. 21.7 but the Elders of the great Synedrion this case was onely tryed by them So the raising up seed to his brother and pulling off his shoe if he refused these were tryed by the great Synedrion Obiect Bellarmines argument to proue the Pope to be aboue secular Iudges Bellarmine the Iesuite to proue the Pope to be aboue secular Iudges alledgeth Deut. 17.12 The man that doth presumptuously and will not hearken unto the Priest and to the Iudge even that man shall die Here he saith the Magistrate doth onely execute the sentence of the Priest But first ex decreto judicis is not in the originall Answ but according to the sentence of the Law Deut. 17.11 and the word should be read disjunctivè He that hearkeneth not unto the Priest or unto the Iudge c. And by the Priest here is understood not onely the high Priest but other Priests Vers 9. When the high Priest and the Iudges sat together then he that hearkened not to the sentence given by the Iudge and interpreted by the Priest was to die so he who hearkened not unto the Iudge although the Priest was not there was to die for these Iudicatories which are conjoyned are sometimes distinguished Deut. 17.12 2 Chro. 19.8 and they must be interpreted respectiuely as the Lawyers speake In the lesser Iudicatorie When they might judge of capitall crimes in the lesser Iudicatorie they might not judge of a capitall crime unlesse they were twentie three a full number so they judged of a beast that had killed a man or lien with a woman to be put to death Levit. 20.16 The seventie whom Moses chose now at the commandement of the Lord Num. 11.25 The difference betwixt the seventie which Moses chose and the seventie which were chosen at the direction of Iethro differed from the seventie whom he chose at the commandement of Iethro Exod. 18. they excelled the former seventie far in gifts for they had the spirit of Moses upon them and as the Mantle of Elijah when it was put about Elisha then the spirit came upon him The spirit of Moses was not diminished when it was put upon the seventie so came the spirit of Moses upon the seventie and the spirit of Moses was not diminished when it came upon the seventie but the spirit of Moses in that houre was like the middle lamp of the Candlestick from the middle Lamp the rest were lighted but the light of this Lamp was not diminished so the spirit of Moses was not diminished when it came upon the seventie Moses spirit of judgement was upon them all but not his other gifts as Moses was mightie in words and deed but not they Moses was the meekest man in the world but not they One Moses ruling in a Councell will make it famous but to haue seventie like Moses sitting in a Councell for they had the same spirit of ruling which Moses had that made it to excell all the Councels in the world even Areopagus in Athens and the Senate in Rome and if we shall marke the unitie that was in this Councell then we shall more admire it Object Whether had the Seventie this gift of Prophesie continually or not Answ They prophesied for a day but no more therefore the Text said Prophetarunt non addiderunt i.e. prophetare The seventy which Moses chose had not this gift of Prophesie continually and so the phrase is used by the Hebrewes Gen. 8.12 Non addidit redire She returned not againe so 1 Sam. 15. Non addidit Samuel redire ad Saulem that is he saw him no more so Prophetarunt et non addiderunt that is they prophesied that day and no more Conclusion The conclusion of this is the Lord did sit here in the midst of this great judicatorie and he was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was the President of their Councell and therefore they that hearkened not to this Councell were worthy to die CHAPTER XVII Whether a Iudge is bound to giue sentence according to things prooved and alledged or according to his owne private knowledge EXOD. 23 1. Thou shalt not receiue a report put not thine hand
they minister to man thirdly the comfort that we haue by their ministerie First the ground of their ministery is because we are reconciled to God in Christ when man fell from God the Angels stood with a flaming sword to hold him out of Paradise Gen. 3.24 When Christ reconciled us to God he reconciled us also to the Angels Why the Angels minister to us Iacob saw in a vision a Ladder reaching from the earth to the heaven and the Angels ascending up and downe upon it Gen. 28.12 Christ is this Ladder upon which the Angels come downe to minister unto us Ioh. 1.51 Verily verily I say unto you hereafter yee shall see heaven open and the Angels of God ascending and descending upon the sonne of man Quest Whether doe the Angels minister to wicked men or not Answ For outward things they may helpe them Whether the Angels doe minister to the wicked even as the Lord makes his Sunne to rise on the evill and on the good Mat. 5.45 We haue examples of this in the Scriptures when the Israelites were in the Wildernesse the Angels brought downe Manna to them therefore David saith He fed them with the bread of Angels Psal 74.25 It is called the bread of Angels because it was brought downe by their ministery there were many wicked men amongst the Israelites who did eat Manna yet the Angels by their ministery brought it downe to them another example wee haue the Angels came downe at certaine times and stirred the Poole Ioh. 5.4 and whosoever stepped in first after that the Poole was stirred was healed whether he were bad or good the Angels then may minister to wicked men in outward things but they doe not defend them from spirituall temptations as they doe the children of God in resisting Satan Secondly when they minister to man they minister to him in his life time in his death in the graue and at the resurrection First they minister to him in his life and they keepe him that he dash not his foote against a stone Secondly in his death they waite about his bed to repell Satan and when the soule is out of the bodie they carry it into Abrahams bosome and they attend the bodies of Gods children in the graue because they are the Temples of the holy Ghost and so at the resurrection they shall gather them from the foure corners of the earth and shall attend them to glorie Thirdly we haue great comfort by their ministery first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robustissimi they are Gnirim vigilantes the watchfull ones Dan. 4.13 Secondly they are Habhirim strong ones Psal 78.25 When Salomon went to bed he had threescore valiant men about it of the valiant of Israel to defend him Cant 3.7 But what comfort is it to the children of God then to haue so many watchfull and strong Angels attending them He was carried by the Angels What strange change was this that he who was now lying amongst the dogs is carried by Angels lying amongst dogs the most base and uncleane creatures therefore they are called Impuri canes obscaeni canes that he should now be carried by Angels the most excellent creatures that GOD made and not carried by one Angell but by many Angels as if they were striving every one to carry him when a great man dieth all men striue to be about the Coffin Simile one to carrie a legge and another to carry an arme so doe the Angels striue here to carrie Lazarus soule never man in this world rode in such triumph as Lazarus soule did The pompe of the Romans in their Chariots the Romans after their Victories in their triumphs they had their Chariots drawn sometimes with Elephants sometimes with nimble footed lennets sometimes with pyde horses and we reade of Amasis King of Egypt who had his Chariot drawn with foure Kings whom he had conquered but what is this to Lazarus Chariot who is carried here by the Angels of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rode here Bemirkebbath hashecinah in curru majestatis What shall be done to the man whom the King will honour Esther 6.9 he shall not ride upon the Kings best horse but in the Kings best Chariot Into Abrahams bosome This is a speech borrowed from the custome of the Iewes for they that lay in ones bosome were most deare and familiar with him as Iohn leaned in Christs bosome therefore it is said that Christ came out of the bosome of the Father Ioh. 1.18 The fathers were partakers of the same salvation that we are partakers of The fathers partakers of the same salvation that we are of therefore Lazarus is in Abrahams bosome they shall sit downe with Abraham Isaac and Iacob in the Kingdome of God Mat. 8.11 Our Sacraments haue the same name with the Iewes Sacraments And they eat the same spirituall manna with us 1 Cor. 10.3 And our Sacraments haue the names of their Sacramēts we are circumcised with circumcision not made with hands Colos 2.11 And Christ our Passeover is sacrificed for us 1 Cor. 5.7 Those then who thinke that the fathers were but fatted up like hogges with the temporary promises of this life are foully deceived Paradise is called Abrahams bosome because the faithfull as Abrahams children are received into that same fellowship with him what is then become of this Limbus Patrum The rich man also died and was buried Many were the solemnities which were in this funerall but nothing of the Angels that carried his soule to heaven he carried nothing of all that he had with him but onely the prickles of an evill conscience now he leaveth all his pomp behinde him R. Salomon observeth that David sometimes is called David the King and David King of Israel but when the Scripture speaketh of his death he is called but David the dayes of David drew nere that he should die 1 King 2.1 so vers 10. David slept with his fathers and was buried All externall glory and worldly pompe leaveth a man in his death How to make use of Parables Arguments drawn from the lesse to the more To make use of Parables we are to consider how the spirit of God in a Parable draweth an argument from the lesse to the more as if the unjust Iudge because of the importunitie of the widow granted her request how much more will God grant the earnest petitions of his children so the man instantly seeking bread from his neighbour the end of these Parables is to teach us perseverance onely and no other thing to be gathered out of them Secondly the unjust Steward is commended for providing for himselfe here we are to follow him in the Parable for his foresight and not for his deceit so we commend the Serpent for his craft but not for his poison Nothing to be gathered besides the scope of the Parable Thirdly nothing is to be gathered in a Parable besides the scope
and as we looke not to every particular colour in the picture but to the whole picture so wee should not looke in a Parable to every particular circumstance in it but to the generall scope example the rich Glutton lift up his eyes and saw Lazarus in heaven therefore the damned in hell doe see the glorified in heaven False Collections from this Parable a false collection and it is besides the intention of the Parable so the rich Glutton prayed to Abraham therefore we may pray to the Saints departed or that there is water in heaven to quench the thirst of the damned or that the soules departed haue fingers or eyes or tongues or that the damned desire that their brethren come not to those torments all false collections but if they should gather that the children of God are in great joy and the damned in great paine that were pertinent Secondly What may be gathered from this Parable that there is no redemption out of hell thirdly that there is no refreshment to the wicked in hell fourthly that the desires of the wicked shall not be granted to them fiftly that those who will not be instructed by the Word here will not beleeue although one should come from the dead to them and lastly that the Word of God Moses and the Prophets are the onely meanes to beget faith in us here Thus farre we may stretch the Parable and then wee shall bring a good sense out of it but if we stretch it farther then we shall bring a wrong sense out of it the wringing of the nose bringeth forth bloud Prov. 30.33 How the wicked may be inlightned by the Preaching of the Gospel and yet become worse after they be illuminated MAT. 12.43 When the uncleane spirit is gone out of a man he walketh through drie places seeking rest and findeth none then he saith I will returne unto mine house c. CHRIST having taught long amongst the Iewes and illuminated their minds by working sundry miracles amongst them and casting out Devils The scope of the Parable but having wrought no sanctification amongst them he bringeth this Parable of a man dispossessed of a Devill and being cast out finding the house emptie and trimmed returneth with seven spirits worse than himselfe The parts of it There is the Parable here and the application of the Parable the Parable is set downe at large and the application in few words even so shall it also be with this wicked generation The Parable it selfe hath three parts first possession secondly dispossession and thirdly repossession Possession in these words when the evill spirit is gone out of a man which implieth that he must first haue possession before he be cast out secondly dispossession and when he is dispossessed he wandreth in dry places and findeth no rest untill he returne and thirdly repossession he goeth and taketh with himselfe seven other spirits more wicked than himselfe and they enter in and dwell there and the last state of that man is worse than the first When the uncleane spirit is cast out He is an uncleane spirit first in the manner of his apparition secondly in the manner of his revelation and thirdly in the manner of his operation First in the manner of his apparition Satan uncleane in the manner of his apparition he appeareth in the likenesse of a Goat a stinking and a vile creature therefore the Lord saith They shall no more offer their sacrifices to Devils Deut. 17.7 In the Originall it is Leshegnirim to the hayrie ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are called the hayrie ones because they haue appeared in the likenesse of Satyres or wilde Goates Secondly In his revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devill is an uncleane spirit in the manner of his revelation thou shalt not suffer Obh a Witch to line Exod. 22.18 Obh is called a Bottle or a Bladder the Witches are so called because Satan gaue his answers out of their bellies and out of the secret passages of nature and for this they were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In his operation he is an uncleane spirit in the manner of his operation where ever he lodgeth he defileth that soule and that bodie therefore the Scriptures call such somtimes dogges and swine Revel 22.15 and the filthiest beasts that are but the holy Spirit is most comely in the manner of his apparition in his revelation and operation First in the manner of his apparition when he appeared it was either in the likenesse of a man or a Doue How the Holy Ghost appeared or in the likenesse of fiery tongues but he never appeared in the likenesse of any filthy beast Againe in the manner of his revelation he revealed himselfe to his Prophets in a most comly manner when he spake in them he spake not out of the secret parts of nature they did not foame at the mouth as those who were blasted by the Devill but the holy Ghost sanctified their tongues and in great modestie and comelinesse they spake the truth Thirdly in the manner of his operation he is most holy for where ever he lodgeth he sanctifieth and purifieth that soule and bodie therefore he is compared in the Scriptures to water and to fire and to the Fullers sope Psal 51.7 Wash me and I shall be whiter than the snow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall it is Tecabbeseni play the Fuller upon me We may know then whether we be possessed by Satan or not if we delight in filthinesse or uncleannesse for uncleannesse is the unseparable effect of the uncleane spirit a man may be overtaken by Satan somtimes and Satan may in part pollute him but he delighteth not in it The godly delight not in sinne but if he delight to wallow in that sinne and make no resistance to Satan then he is certainly the habitation of Satan when one offered violence to a woman under the Law Deut. 22.27 if shee cryed out she was not to die the death but if she held her peace and consented to that villany she was to die the death So when Satan commeth to pollute the soule and defile the bodie if he cry out with Paul O wretched man that I am who shall deliver me from the bodie of this death Rom. 7.24 then we are not to die but if wee hold our peace delight in Satans temptations which pollute the soule and the bodie then wee are to die Is cast out of a man There is no creature in which Satan delighteth to lodge Satans delight is to lodge onely in man but onely in man when he entred into other creatures it was but onely to deceiue man as when he entred into the Serpent it was for this end to deceiue Eva he cared not for the Serpent it selfe so when he entred into the Gergesites swine it was not for the swine that he cared but onely that he might draw
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
long a life to record to the posterity the word and the workes of God Againe he did this to obviat the craft of the Divell and the counterfeite writings of the false Apostles God revealeth himselfe most surely to us by his word It was necessary then that the word should be written that the Church might have a greater certainety of their salvation See how farre the Lord commendeth unto us the certainety which wee have by the Scriptures above all other sort of revelation 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have also a more sure word of prophesie here the certainety of the Scriptures is preferred to the transfiguration in the mount Secondly the Apostle Gal. 1.8 preferreth it to the revelation made by Angels If an Angell should come from heaven and teach any other Gospel let him be accursed Thirdly Christ himselfe preferred the certainety of it to Moyses and the Prophets If one should come from the dead and teach us Luk. 16.31 The Church is not the last resolution of our faith The Church of Rome then doth great wrong to Christians when they would make the last ground and stay of Christian faith to be the Church onely But wee are built upon the foundation of the Prophets and Apostles Ephe. 2.20 the Lord when he dwelt betweene the Cherubims he set the Candlesticke upon his right hand and the table with the shewbread upon his left hand to teach us that the Scriptures are to be preferred still to the testimony of the Church and that wee must rest upon their testimony primariò Quest Whether is it an Article of our faith to beleeve that the Scriptures are the Word of God or not Ans Something 's de fide de verbo fidej somethings de verbo fidej but not de fide primario somethings neither de fide neither de verbo fidej Some things are both de fide de verbo fidei as Christ is Emmanuel Secondly somethings are de verbo fidei but not de fide primariò as Paul left his cloake at Troas Thirdly somethings are de fide but non de verbo fidei which are the conclusions drawne from the canonicall word by consequence And these are eyther drawne from the word generally as this that the Scriptures are the word of God for this is evident from the whole word generally and although this be a principle in it selfe which ought first to be beleeved yet in my conception and manner of taking up it is a conclusion arising from that majesty and Divine character which is in the word it selfe or the particular conclusions drawne from the word They are de fide non de verbo fidei as when a man concludeth his owne particular justification from the word as I Iames am justified est de fide mea and not a part of the canonicall word but an application arising from it Fourthly something are neyther de fides nor de verbo fidei Secondly we may answer to this whether the word written be an article of our faith or not Articles of our faith taken generally or specially The articles of our faith are eyther taken generally or specially generally for all that is contained in the Scriptures or may be deduced by way of consequence from the Scriptures then it is not an article of our faith to beleeve the canon of the Scriptures Secondly specially for that which is contained in the Creede for the Creede is the substance of that which is contained in the Scriptures and then it is an article of our faith to beleeve the Cannon of the Scriptures The Scriptures of God are considered essentially The Scriptures considered essentially or accidentally or accidentally Essentially as they proceede from God accidentally againe as they were written by such and such men As they proceede from God we must beleeve them to be true and to be the meanes of our salvation for saving truth is onely from God But if we consider them but accidentally as they are written by such and such men then it is not an article of our faith to beleeve them for it maketh not to our salvation primariò to know that they were written by such and such men When the books in holy Scripture carry the names of those who wrote them as the bookes of Moyses carrie his name if a man should deny these bookes to be written by Moses then be ignorant altogether of the matter contained in them then his ignorance were damnable Ignorantia damnabilis negatio haeretical and the denyall of them hereticall they have Moses and the Prophets Luk. 16. But if the writer of the booke be not set downe in the Scripture if a man should deny such a man to write it he should not be reputed as an hereticke for that Negatia est haerètica per accidens sed ignoratio non est damnabilis and to be ignorant that such a man wrote it this were not damnable ignorance Example it is holden that Paul wrote the Epistle to the Hebrews now if a man should deny that Paul wrote this Epistle he were not to be holden a hereticke for that neyther were his ignorance damnable A man may be ignorant of this or that booke and yet be saved and many were saved before the bookes were written and now many are saved who cannot reade the Scriptures Ignorantia hic est infirmitatis negatio est haeritica per accidens But when a man doubteth of the order and number of the bookes in the Canon this argueth but his unskilfulnesse and infirmity and the denyall of the number and order of these bookes is but hereticall by accident and the ignorance is not damnable Quest When we beleeve such a booke to be written by such a man whether beleeve we this by a justifying faith or by an historicall faith Ans When we beleeve that such a man wrote this booke this is but an historicall faith and this we have by the Church but that which is dogmaticall in this booke that we must beleeve out of the word it selfe we being illuminate by the Spirit Conclusi The conclusion of this is Seeing God hath revealed his will in his word written to us and remitted us alwayes to the law and to the testimony Esay 10.8 Ioh. 5.49 search the Scriptures therefore these who leave the Scriptures and make choyse of traditions they forsake the fountaine of living water and digge Cisternes to themselves that cannot hold no water Ier. 2.13 EXERCITAT IX Of the singular prerogatives which the secretaries of the holy Ghost had who wrote the Scriptures 2 Pet. 1.21 And the holy men of God spake as they were mooved by the holy Ghost Prorogative 1 THe holy men of God who were inspired by the holy Spirit to write the Scriptures First they were immediatly called by God Gal. 1.12 for the Gospel which I preached I received it not of man neyther was I taught but
the pen of a swift writer Psal 45.1 That is he not onely indited these prophesies unto them but also ruled them so and guided them in writing even as a master guideth the hand of a young child when he is learning to write Secondly he inspired them in writing the Histories and Actes after another manner per concomitantiam for that which was done already hee assisted them so in writing it downe that they were able to discerne the relations which they had from others to be true as Luke knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Luke differed frō Tertius and Baruch accurately the truth of these things which he had from those who had heard and seene Christ and he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect declaration of them there was a great difference betwixt him and Tertius who was Pauls Scribe and wrote out his Epistles Rom. 16.22 or betwixt him and Baruch who was Ieremies Scribe Ier. 38. they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secretaries of the holy Ghost but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discribebant ab alio they wrote onely these things which Ieremiah and Paul indited to them neyther was sanctification required in them as they were their Scribes But the Evangelists who saw not Christ yet they were the Secretaries of the holy Ghost and holy men as they were his Secretaries and directed by him to write Thirdly he assisted them in writing subsequenter the holy Ghost revealed things to the Prophets long before but when they were to write these things the spirit of the Lord brought the same things to their memorie againe and indited these things unto them which they had seene before in vision Ier. 36.2 Take thee a roule and write therein all the words that I have spoken to thee against Israel and against Iuda and against all the Nations from the day that I spake to thee even from the dayes of Iosias unto this day So Ioh. 14.26 the comforter which is the holy Ghost whom the Father will fend in my name he shall teach you all thing and bring all things to your memory which I have told you These Secretaries of the holy Ghost when they wrote habebant libertatam exercitij sed non specificationis Libertas exercitij specificationis as they say in the Schooles they were not like Blockes or Stones but the Lord inclined their wills freely to write which putteth a difference betwixt them A difference betwixt the Prophets of God and the Sybiles or Prophets of the devill and the Sybils and other Prophets of the Divell who were blasted and distracted in their wits when they prophesied When Elisha sent one of the children of the Prophets to annoynt Iehu one sayd to him wherefore commeth this madde fellow 2 King 9.11 they tooke the Prophets to be madde like unto the Heathish Prophets but they were inlightened by the Spirit when they prophesied and the Lord rectified their understanding and tooke not away from them the right use of their will It is sayd of Saul when he prophesied that the evill spirit of Lord came upon him 1 Sam. 18.10 And the Chaldie Paraphrast paraphraseth it caepit furere he began to be mad the Divell stopping the passages of his body he wrought upon his melancholious humor which is called Esca diaboli the Divels baite and then it is sayd ijthnabbe impulit se ad prophetandum which is never spoken of the true Prophets in this Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Lords Secretaries had libertatem exercitij yet they had not libertatem specificationis that is they might not leave that subject which they were called to write and write any other thing as they pleased they were necessitated onely to write that although they wrote it freely Againe these men when they wrote as the holy Ghost enspired them The Prophts did not write with paine and studie they did it not with paine and study as we doe but it came freely from them without any paine or vexation of their spirit The Princes when they heard Baruch read the prophesie of Ieremiah after that it was endited they asked how did he write all these words at his mouth and Baruch answered them He pronounced all these words to me with his mouth and I wrote them with inke into the Booke Iere. 36.17.18 Salomon saith Eccles. 12.12 In making many bookes and in reading there is much wearinesse of the flesh but this was no wearinesse to them for they wrote this without any paine or labour and hence it followeth that those to whom their writing hath beene troublesome and painfull have not beene the Secretaries of the holy Ghost as Mac. 2.26 He that assayed to abbridge the five Bookes of Iason sayd that it was not an easie thing to make this abridgement but it required both sweate and labcu Seeing all that wrote the holy Scriptures were enspired by the holy Ghost Quest Why was Iohn called a Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why was this Epithete appropriate to Iohn to be called a Divine Revela 1.1 For they were all Divines who wrote the holy Scriptures Answ The Greeke Fathers when they spake of Christ Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and specially Chrysostome they distinguish betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Apud caeteros aeconomiae fulmen sed apud Iohannem theologiae tonitrua extare The rest when they discribe the humanity of Christ they doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Iohn discribeth the Divinity of Christ hee doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Mattheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipit Observe a difference betwixt these speeches The Lord came to the wicked but the word of the Lord came to his Prophets The Word of the Lord came to Esay to Ieremiah and this phrase The Lord came to Balaam to Abimelech to Laban The first signifieth that the Lord put these holy men in trust with his Word to be his Prophets but he never concredited his word to these prophaine wretches therefore it is sayd onely He came to them but never the Word of the Lord came to them Hee concredited his Word to his Prophets as to Esay and Ieremiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as a pupill is concredited to the trust of his Tutor but he never concredited his Word to these wretches The Lord spake in his Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem Hosea 1.1 The Spirit of the Lord spake in me that is inwardly revealed his secrets to me Marke a difference betwixt these two phrases Loqui in aliquo Loqui in aeliquem Loqui in aliquo is when the Spirit of the Lord speaketh inwardly to the Prophets Loqui in aliquo loqui in aliquem vt differunt sed Loqui in aliquem est maledicere to raile against him thus
of the Heathen and the Secretaries of the holy Ghost insert them in the Booke of God From the Poets as Paul borrowed from Aratus Menander Epimenides or Callimachus some verses and inserted them in his Epistles So the Scriptures borrow from the history which were eyther Heathenish or Iewish Heathenish againe were of two sorts eyther Chaldean or Persian Daniel borroweth from the Chaldeans So from the history of the Persians as that memorable history of the deliverance of the Iewes under Haman was first written in the Persian language Esth 9.32 and he who wrote the Booke of Esther borrowed the history out of that booke Something 's in the Scripture borrowed from the Iewish History These things which are borrowed from the Iewish history as the facts of those registrate in the Bookes of the Maccabees Heb. 11. So Iude out of the prophesie of Enoch borrowed the history of the strife betweene Michael and the Divell about the body of Moyses So the Apostle Heb. 11. out of the traditions of the Iewes borroweth that Esay was cut with a saw under Menasse So there are sundry proverbiall speeches in the Talmud as Cast out the beame which is in thine owne eye and then thou shalt see chearely to cast out the mote that is in they neighbours eye Matth. 7.5 So it is easier for a Camell to goe thorow the eye of a Needle Matth. 19.24 So it is hard to kicke against prickes Act. 9.5 Some of our Divines to prove that the Apocryphall Bookes are not Canonicall Scripture use this midst because they are not cited by the Apostles in the New Testament but this is false for the Apostle citeth them Heb. 11. And Scaliger in his Eusebianis See Scaliger Euseb Pag. 245. proveth out of Georgius Cyncellus that the Apostle citeth many testimonies out of the Apocryphall Bookes and out of the traditions of the Iewes As Matthew that Salmon maried Rahab Salmon his genealogie is set downe 1 Chro. 2. but not whom he maried this Matthew had by tradition Matth. 1.5 Things in the Heathen history which are not necessary to be knowne to the Church the Scripture passeth by them and remitteth us to Heathen History and saith still The rest are they not written in the bookes of the Chronicles of Iuda and Israel and when the knowledge of them is necessary to the Church it borroweth them out of the Heathen history and inserteth them in the booke of God These things which were written out of the Iewish Heathen sentences were sanctified by the Apostles when they cited them or Heathenish history were not sanctified untill they were insert in the booke of God therefore Tertullian writing to his Wife and citing that verse Evill speeches corrupt good manners 1 Cor. 15.33 saith Memor illius versiculi sanctificati per Apostolum the Apostle sanctified this verse when hee borrowed it from the Heathen And as a woman that was Heathenish when she became a Proselyte shee might enter into the congregation and a Iew might marry her so these Iewish and Heathenish histories God sanctified them that they might enter into the Congregation and become holy Scriptures and so the holy Spirit sweetned the salt waters of Iericho that the children of the Prophets might drinke of them 2 Kings 2.21 There are many proper names set downe in the Scriptures which are not Hebrew names Many names in the Scriptures which are not Hebrew names but some of them are Chaldee some Assyrian and some Persicke names Ier. 39.3 And all the princes of the King of Babylon came in and sat in the middle-gate even Nergal-Sharezer Samger Nebo Sersechim Rabsaris Nergal Sharezer Rabmag with all the residue of the Princes of the King of Babylon And that wee may know what names are Chaldee names what Syriacke and what Persicke Marke this Table following concerning these names and the composition of them taken out of Scaliger  Nomina propria Chaldaeorum 1 Nebo vel lebo 2 Nego 3 Mero 4 Schech chach 5 Meschach 6 Sadrach 7 Letzar retzar netzar 8 Shetzar 9 Metzar 10 Nergal 11 Belti 12 Adan 13 Hevil 14 Ochri 15 Chen 16 Bel 17 Shech 18 Phil 19 Mit 20 Dach 21 Zar 22 Phal 23 Pad 24 Chad  Exempla  Nebuchad nezzar ex 1. 24. 7.  Hevil-mero-dach ex 13 3. 20.  Nebo-zir-adan ex 1 21. 12.  Nomina propria Assyriorum 1 Shadran 2 Shalman 3 Teglath 4 Horib 5 Haddon 6 Neschroth 7 Adar 8 Etzer vel atzer 9 Asar 10 Ballat 11 Osen the vel Osu 12 Chuschan 13 Sen 14 Phul 15 Phar 16 Shar  Exempla  Salman-asser ex 2. 9.  Assar-haddon ex 9. 5.  Sen-ballat ex 13. 10.  Sen-cherib ex 13. 4.  Teglath-phul-asor ex 3. 14. 9.  Nomina propria Persarum 1 Ari 2 Thir 3 Thiri 4 Mithri 5 Pharsam 6 Phar◠7 Esther 8 Zero 9 Datha 10 Sai 11 Manai 12 Stha the 13 Dai 14 Ham 15 Wai 16 Va 17 Zata 18 Arth atha 19 Achos ochos 20 This 21 Thena 22 Sethra 23 Thra 24 Ku vel Kau 25 Ros vel rus 26 Kana  Exempla  Mithri-dates ex 4. 9.  Achos-va-rosh ex 19. 16. 25. How shall we discerne in what language a booke was written Quest There be two speciall notes whereby wee may discerne this the first is Interpretation Answ and the second is Allusion First is Interpretation when the Spirit of God interpreteth a strange word into another tongue To know in what language a booke was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the booke was written in that language in which the word is interpreted Example Esth 9. Pur this Persicke word is interpreted by the Hebrew goral therefore the booke was written in the Hebrew and not in the Persicke tongue by Mordecai or by him who else wrote the booke Example 2. Abba Pater Rom. 8.15 Abba is the Syriack word and Pater the Greeke word because Abba is interpreted by Pater therefore the Apostle hath written this Epistle in Greeke and not in Syriack And so Thomas is called Didymus Ioh. 11.16 therefore the Gospel of Iohn was written originally in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contracte and not in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemelli So Heb. 7.2 Melchisedeck the King of Salem first by interpretation King of righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemi us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after that King of peace The word Melchesedick which is one word for the understanding of the Graecising Iewes he divideth it in two and showeth in Greeke Act. 1◠8 Elimas by interpretation Magus this word Magus is degenerate in a Greeke word therefore this booke was written in Greeke that Salem signifieth peace and Zedek Iustitia righteousnesse as if hee would say frugifer qui fert fructum cornifer qui fert cornua here because the interpretation is in Greeke we may know that this Epistle hath beene written originally in Greeke The
the vulgar Latine is sound and free from corruption which was translated by Saint Hierome under Pope Damasus and so continued in the Church of Rome The Iewes kept faithfull the booke of God without corruption The Iewes to whom The Oracles of God were committed Rom. 3.2 therefore it was called Their Law Ioh. 8.17 would they have corrupted their owne Evidents Augustine calleth the Iewes Capsarios nostros who faithfully kept the booke of God and reserved it unto us without corruption he saith Dispersos esse Iudaeos infidelesut testarentur Scripturas esse veras The unbeleeving Iewes were scattered through the world that they might testifie the Scriptures to be true The Iewes numbred the Verses Words and Letters of the Bible and shall wee thinke that the Iewes would have corrupted the Text who have numbred the words letters and verses of the Bible and R. Zaddias hath numbred the letters words and verses and summed up all the verses at the end of every booke and they have observed that all the letters are found in one verse Zeph. 3.8 as also foure of the finall letters they carry such respect to the Law that if it but fall to the ground they institute a fast for it They would write no language but in Hebrew letters The superstitious Iewes at this day are so carefull to keepe the letters and words of the Law that they will have neither Chaldee Syriacke nor Hebrew words wrirten but in Hebrew letters and it greeved them when they saw in Origens Hexupla Vide Guiliel Schiekardum de jure regio Hebrew words written in Greeke Characters when they saw the copie which was presented to Alexander the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the name Iehova still written in Golden letters they were much greeved at it and when they see any thing changed in our copies now in disdaine they call it Hhomesh pesul she l gelahhim that is Pentateuchus rasorum Monachorum the Pentateuch of the shaven Monkes The Iewes after the death of Christ were dispersed among many Nations and they never met together againe and albeit they would have corrupted the Scripture how could they have falsified all the Copies Bellarmin maketh this objection to himselfe Bellarm. lib. 2. Cap. 2. De verbo dei Some men will say that the Hebrew Text was corrupted after the dayes of Saint Hierome and Augustine Hee answereth that Augustins reasons serve for all times against the corruption of the Hebrew Text Serrarius in prolegom Bibliacâ—s And Serrarius acknowledgeth that there is but small or no corruption in the Hebrew Text Corruptio Physica Mathematica Moralis he maketh a threefold corruption The first Physicall the second Mathematicall and the third Morall Physicall corruption he maketh to be this when it wanteth any member which it should have Mathematicall corruption hee maketh to bee this when there are some faults in the print which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a morall corruption he maketh to be this when one of purpose goeth about to corrupt the Text and in effect he commeth to this that the errours which are found in the Text are but errours in the print and not in the matter But now lately there is one risen up called Morinus who hath set himselfe to improve the originall Hebrew Text and to preferre the Samaritan to it as the originall Difference betwixt hebraeo-samaritana and hebraeo-samaritano-samaritana in their Copies We must put a difference betwixt Hebraeo-Samaritana and Hebraeo-samaritano-samaritana Hebraeo-samaritana is that which Moyses wrote from the Lord and delivered to the Iewes it is called Hebraeo-samaritana because the Hebrew was written in the Samaritan Character at the first and so kept still till after the captivity and this wee grant to be the first and originall writing by which the Church should be ruled But that this Hebraeo-samaritano-samaritana should be the first originall that in no way must we grant and the reasons are these Reason 1 Reasons to prove that the Samaritan copy is not the originall First the Samaritans were Idolaters they were brought out of Assyria by Salmanasses and they erected a false worship in Iudea for the which they were hated by the people of God Ioh. 4. They branded them alwayes with these two letters Gnaijn Zain that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus alienus strange worship The Lord concredited his oracles to his owne people Deut. 33.4 The Law is the inheritance of the congregation of Iacob Therefore the Law was not committed to their custodie who were not Gods people they had no right to his inheritance Reason 2 Secondly if the Samaritan copie were the originall then it should follow that the Church hath wanted the true originall Text untill the yeare of God 1626. when Petrus de Valle brought it from Damascus Reason 3 The Samaritan Copie differed as much from the originall The Samaritan differeth as much from the originall as the Seventy doe as the Seventy doe but none of them hold that the translation of the Seventy is the originall by which all others should be tryed why then should they give this prerogative to the Samaritan Copie to be the originall this Samaritan Copie addeth to the originall Text which was The inheritance of the Iewes Deut. 33.4 and diminisheth also from it It addeth to the originall Text Iosh 21. two Verses 36.37 Verses So Gen. 4. it addeth a long speech or conference betwixt Cain and Abel which is not in the originall Text. So Targum Hierosolymitanum supplyeth the same 28. verses here which are not in the originall Hebrew Text a conference betwixt Cain and Abel whether there be any providence of God or not or whether there be any reward for the just or punishment for the wicked Abel holdeth the affirmative and Cain the negative part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this note of the Masoreth in the margent should not be read this wayes Pesu pesuki bimtzegno pesuk Viginti octo versus desiderantur in medio hujus versus There are twenty eight Verses wanting in the midst of this verse But it should be read this wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesukim pasekin bimtzeghnoth pasuk that is There are twenty eight verses whose sense endeth in the midst of the verse therefore when the Scripture saith that Cain talked with his brother it was to perswade him to goe out to the field and not that he had a long conference with him Both the Samaritan Copie then and the Targum of Ierusalem wrong the Text as defective putting in these 28. verses which the Spirit of God never indited As it addeth to the originall Hebrew Text so it diminisheth somethings from it Hos 4.11 I have called my Sonne out of Egypt These words are not in the Samaritan Copie So these words Zach. 12.10 They shall behold him whom they pierced Reason 4 If this Samaritan Copie were the
which was added by the Translators These things which were found in the translations and not in the Hebrew Text hee markes them Obelo thus ⸓ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸓ These things againe which were in the Hebrew Text and not found in the translations hee marked them Asterisco with a starre this wayes Ü ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ü Thirdly the divers readings confirmed by sundry Copies he marked them lemnisco this wayes ÷ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ÷ And lastly these things which were found but in few copies he marked them Hypolemnisco this wayes Ü‹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ü‹ This Edition of Origen was so generally followed afterwards that Augustine complained that in all the Libraries they could scarcely finde one Copie of the Seventy The edition of Origen corrected by Lucian wanting these markes of Origen and when sundry faults had crept into this his Edition Lucian an Elder at Antioch and afterwards a Martyr tooke all these Editions and conferred them together and hee set out a more axact and correct Edition then Origens was Of the Translation of the Seventy Ptolomaeus Philadelpbus procured not this translation as some hold IT is commonly holden that Ptolomaeus Philadelphus the sonne of Ptolomeus Lagi King of Egypt gathered a Library two hundred sixty and seven yeares before the birth of Christ in the City of Alexandria in Egypt and having gathered together divers Greeke writers he gathered also Hebrew Persian Syriack and Romane writers and caused to translate them into Greeke and put them in his Library and when he understood of Demetrius Phalaraus who had the charge of his Library that there were bookes in Ierusalem written by the Prophets amongst the Iewes which intreated of God and of the creation of the world and much hid wisedome was contained in them King Ptolomie wrote unto Ierusalem that they might send these bookes unto him and when they had read his Letters they sent these bookes written in Golden letters which Hebrew bookes when they were delivered unto the King he understood them not therefore he wrote to Eleazar the Highpriest the second time that he would send men unto him who would translate these Hebrew bookes into Greeke And Eleazar sent Seventy two sixe out of each Tribe who were very skillfull and expert both in the Hebrew and in the Greeke These men translated the Scripture in the I le Pharos They were called seventy propter Rotundationem numori being put in severall Cels yet all of them so agreed that there was not any difference among them and they were called the Seventy commonly although there were seventy and two of them Iosephus writing against Appion borroweth this history or fable rather out of Aristoeas and afterwards the Christian writers in whose time this translation of the Seventy was in most request gave eare willingly to this for they used most the translation of the Seventy and they tooke occasion to spread abroad any thing which might serve for their credit Iustin Martyr a famous old writer with tooth and nayle standeth for the authority of this Translation he telleth how they were put into severall Cels and how they were directed by the holy Spirit so that they agreed not onely in the sense but also in the words But yet neyther Aristaeas nor Iosephus who borrowed this from him make mention of these Cels. But Scaliger in his animadversions upon Eusebius at the yeare M.CCXXXIV judgeth that this booke of Aristaeâ—s out of which this narration was borrowed was but fained by some grecizing Iewes caliger proveth by many reasons that Ptolemeus Philadelphus did not procure this translation that they might conciliat the greater authority to this their translation which they had procured and he hath sundry reasons to improve this narration Reason 1 The first reason we know saith he out of the history of Hermippus an antient writer of whom Diogenes Laertius maketh mention that Dimetrius phalerius whom Aristaeas bringeth in as the procurer of this whole businesse at the hands of Ptolomeus Philadelphus was in no favour with him for Ptolomeus so disliked this Dimetrius altogether that in the beginning of his reigne hee banished him and through greefe he tooke himselfe to live in the Wildernesse and one day being heavy with sleepe layd himselfe downe upon the ground to sleepe where a Serpent did sting him to the death The cause why Dimetrius was hated by Ptolomeus The reason wherefore Philadelphus so hated him was this because when Ptolomeus Lagi his father had maried a second wife called Eurice as he had Bernice the mother of Ptolemeus Philadelphus for his first wife this Dimetrius perswaded Ptolomeus Lagi to disinherit the sonne of Bernice and to give the crowne to the sonne of the second wife Eurice which when Ptolomeus Philadelphus understood after his fathers death he presently banished him Now seeing Dimetrius was hated so of Ptolomeus Philadelphus Aristophanes was keeper of the Library of Ptolomeus and dyed in the beginning of his raigne is there any probability that he had the charge of this Library and Vitruvius saith that Aristophanes that noble Grammarian had the keeping of this Library and not Dimetrius Phalerius Reason 2 Secondly Aristaeas and these who follow him say that there were sixe chosen out of every Tribe and sent to Egypt to translate the Bible but at that time there dwelt no other Iewes in Iudea but onely of the Tribe of Iuda and Benjamin although perhaps some of the other Tribes were scattered amongst them yet it is certaine that these had no place amongst them because the most part of them were caried away captive by the Assyrians This handfull which were yet left in Iudea had no authority amongst them and how came it to passe that they sent the whole Synedrion or the great Councill to Egypt besides the Synedrion consisted not of the twelve Tribes after the captivity but onely of the Tribe of Iuda and is it probable that they would send these Seventy to Egypt and if it bee true which they say of these severall Cels in which they were placed when they translated the Bible then it behooved every one of them to have such a sufficient measure of knowledge both in Hebrew and Greeke that they might have finished the whole Worke alone which no man will beleeve Reason 3 Thirdly Aristaeas reporteth that Ptolomeus sayd if any man should adde or take from this booke then hee should be accursed but this was the curse which God himselfe set downe in the Law Deut. 4.2 Rev. 22. 18. This Ptolomeus understood not and whereas Aristaeas goeth about to prove that these curses were usuall amongst the Greekes and Romans we must understand that they never used these curses but in extreme necessity but what necessity was there here for Ptolomeus to adde this curse who was but desyrous that these bookes might onely be put amongst the rest of the bookes in the Library Reason 4 Fourthly if
or else we shall never come by the true meaning The literall sense is that which the words beare eyther properly or figuratively therefore he sayd well who sayd bonus grammaticus bonus theologus for we can never come to the true meaning and sense unlesse the words be unfolded A figurative literall sense is eyther in verbis vel in rebus eyther in the words or in the matter In verbis in the words as Luk. 13.32 Herod is a Foxe Psal 22.12 The princes of Israel are Buls of Basan in these words there is but one sense So Let the dead bury the dead Luk 9.50 Dead in soule bury the dead in body here is but one sense but where the words in one sentence have diverse significations then they make up divers senses as judge not that yee be not judged Iudicium libertatis Iudicium potestaâ—is Mat. 7.1 the first is judicium libertatis the second is judicium potestatis When we search to finde out the literall sense of the Scripture that cannot be the literall sense of it which is contrary to the analogie of faith which is eyther in credendis or in faciendis If it be contrary to the articles of our faith or any of the commandements then that cannot be the literall sensâ— as Rom. 12.20 If thine enemy be hungry give him meate if he thirst give him drinke for in so doing thou shalt heape coales of fire upon his head Here to feede the enemy and to give him drinke are to be taken literally because they are commanded in the sixt Commandement but to heape coales of fire upon his head must be taken figuratively because according to the letter it is contrary to the sixt Commandement Example 2. Matth. 5.29 If thy right eye offend thee plucke it out and cast it from thee Here the words are not to be taken literally for this were contrary to the sixt Commandement but figuratively So this is my body is not to be taken literally for it is contrary to the analogie of faith because the heavens must containe the bodie of Christ untill he come againe Act. 3.21 The second is figurative in rebus as in the Sacrament of the Supper when he sate with his Disciples he sayd This is my body he pointeth at the thing present and understandeth the thing that is not present he had the bread and cup in his hand and he sayd This is my body This is my blood In these propositions there is the subject and the attribute the subject is the bread and wine which he doth demonstrate the attribute is that which is signified by the bread and wine and these two make up but one sense propius remotius when Peter had made a confession that Christ was the Sonne of the living God Matth. 16. Christ to confirme this unto him and to the rest of the Disciples saith Tu es Petrus Similie super hanc petram c. he pointeth at Peter but he understandeth himselfe upon whom the Church is built and not Peter When a man looketh upon a picture he saith this picture is my father here he understandeth two things propius remetius to wit the picture it selfe and his father represented by the picture this picture at which hee pointeth is not his father properly but onely it representeth his father Object But some will object when it is sayd Hic est sanguis meus that the article hic agreeth with Sanguis and not with Vinum therefore it may seeme that it is his blood indeed and not wine that he pointeth at Answ This cannot be for in the former proposition when he sayd hoc est corpus meum he should have sayd hic est corpus meum because it repeateth the word panis as it is more cleare in the Greeke therefore the article hic hath relation to some other thing than to the bread at which he pointeth for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeateth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread or the wine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body and his blood When Moyses sayd Exod. 24.8 Behold the blood of the Covenant here the word blood is properly to be understood because their covenants were confirmed with blood and there was no sacrifice without blood But when Christ sayd This is my blood of the New Testament there was no blood in the Cup here but he had relation to his owne blood which was signified by the wine in the Cup. Quest When Christ saith This is my body This is my blood how was he present with the bread and the wine there A thing is sayd to be present foure manner of wayes Answ first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is bodily present Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when a man is present by his picture Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the sunne is present by operation in heating and nourishing things below here Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we apprehend a thing in our mind Christ when he sayd this is my body and this is my blood he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then his blood should have beene there before it was shed then hee should have had two bodies one visible and another invisible but he was present there in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the bread and the wine represented his body and his blood So hee was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Spirit working in their hearts and he was present to them by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did spiritually eate his body and drinke his blood and this is the true and literall sense of the words Which is the literall sense in those words Quest Hoc facite in mei recordationem doe this in remembrance of me Although there bee many things implyed in these words Answ both upon the part of the Minister and upon the part of the People yet they make up but one sense as upon the part of the Minister Take this bread blesse this bread breake it and give it to the people And upon the part of the people take this bread eate this bread c. yet all these looke but to one thing that is to the remembrance of Christs death and therefore the externall action bringeth to minde the internall action the remembrance of Christs death so that in these words there is but one sense Testimonies of the old Testament cited in the New make but one sense When the testimonies of the old Testament are cited in the new the Spirit of God intendeth propinquius remotius something nearer and something farther off yet these two make not up two divers senses