The Scepter of Judah — Edmund Bunny

The Scepter of Judah · Edmund Bunny

ſeventh yeers reſt; and ſo fel no oftener indeed, but only everie ſeventh, yeer. And therin may we ſee the wiſdom and goodnes of God, that appointed them to make that proteſtation, and to have a ſpecial care of the poore, at ſuch a time as was the eaſieſt for them, being even in the midſt of their plentie: when they might moſt eaſily amend what defaults they had before made, in paiment of their duties, if any ſuch were; and with leſſe hurt to themſelves be liberal to others. And ſeeing that bDeut. 15: 9.God doth in any wiſe forbid to have the leſſe care on the poore, when at any time the ſeventh yeer approcheth, much more are they charged to be careful of them, when as it is furtheſt of from them. The ſeventh yeer.The ſolemnitie of the ſeventh yeer, reſted in three ſpecial points. Wherof the firſt was, that cExod. 23: 10, 11. Lev. 25: 1-7, 20-22.they ſhould that yeer let their ground reſt, and neither ſow nor plant theron; neither yet reap or take to themſelves that which it yeelded forth of it ſelfe: but that it ſhould that yeer be common, and ſerve to the uſe of the poorer ſort, and to releeve the beaſts and cattel of the feeld. The ſecond was, dDeu. 15: 1-6that no man might trouble or ſu his brother for debt: but that for that yeer, he had to ſurceaſe from al ſuch actions; that ſo, poore creditors might togither have reſt with the land, and ſo, more eaſily pay it after. But yet was it lawful to exact the ſame of ſtrangers, that obſerved not the law of God, and ſo had their ſabbaths in deriſion. And to the end that they might be in this caſe more favorable to their poore brethren, the Lord doth promiſe that his bleſſing ſhal beſuch towards them, that ſo doing they ſhal find no want. The third and laſt was, that cDent. 31: 10-13.everie ſeventh yeer al the people, men, women, and children, and thoſe ſtrangers that dwelt among them, ſhould at the feaſt of tabernacles reſort to the place that the Lord had appointed: and thereſhould have the law read unto them, to the end that they al might know it, and keep it. And ſo it ſeemeth to be meant of this ſeventh yeer, that in another place fDeu. 16: 14.there is mention of bringing their daughters and maidens to the feaſt of tabernacles: wheras gExo. 23: 17.otherwiſe but only the males were required. The fiftith yeer.The ſolemnitie of the fiftith yeer was much greater. For firſt of al, that none ſhould be deceived in their rekoning, it hLev. 25: 8, 9.was to be proclaimed openly in al quarters of the land, and on the day of reconciliation, in the 49. yeer going before. So that, wheras iLev. 23.27.they had that day to afflict themſelves every yeer: yet in the 49. yeer, on the ſelfeſame day came there to al, this ſpecial news of joy and gladnes. In it kLev. 25: 11, 12.the land ſhould reſt, as in the ſeventh yeer. And bicauſe it might be dowted, how they ſhuld live, when the ſeventh and the fiftith concur togither, lLe. 25: 20-22he anſwereth, that God wilſo bleſſe the ſixt yeer with increaſe, that they ſhal live therof til new com again. But beſides this, which it had common with the ſeventh yeer, there were two other ſpecial praerogatives to it belonging. One mLev. 25: 10was that freedom muſt be proclaimed and granted to al: the other, that nLev. 25: 13.everie one had free acceſſe unto his ancient inhaeritance again. Which benefits were to be enjoied, not only for that yeer; but for the time that ſhould afterward follow: unles themſelves by ſom new act or deed of theirs ſhould com in bondage, or make away the poſſeſſions they had.

42 Concerning the ſacrifices themſelves (further to help the hardnes therof) it ſhal be good firſt to ſay ſomwhat generally: Of the ſacrifices themſelves.and then to enter into the ſeveral nature of everie one. Which in my judgement may beſt be done, if we ſhal ſort them al to be one of theſe two, either ordinarie, or extraordinarie. The ordinarie ſacrifice principally is that, which is called the daily ſacrifice: which being once ſet before our eies, wil give unto us ſuch a general knowledge of the nature and form of a ſacrifice, that when we com to the reſt, we ſhal not need, but to diſcourſe of their ſeveral natures, wherin they varie from the other. Thoſe alſo may we account ordinarie, The ordinarie ſacrifice.which by the law of God the preeſts were bound ordinarily to offer at their times appointed, without any other occaſion given, as requeſt of others, or whatſoever els. Of this ſort were divers: but the firſt and principal was that which was called the dailie ſacrifice. Which was aExod. 29: 38-42. Num. 28: 1-8.that everie morning and everie evening the preeſt ſhould take a lamb of a yeer old, without ſpot, and praeſent it before the Lord, then ſhould he kil and dreſſe it, and lay it on the altar, and there burn it unto the Lord. Wherunto they muſt alſo ad bExo. 29: 40.a certain quantitie of flower, oil, and wine: of flower a tenth part, which was an Omer, which of our meaſure was about a pottle: of oil and wine, a like quantitie, which was of either of them the fourth part of an Hin, which of our meaſure was about a pint. Laſt of al to the latter part of this ſacrifice (that is, to the flower, oil, and wine, which alſo is called cLev. 2: 1. Num. 28: 5.a meat offering) they ſhould dLev. 2: 13. The ſabbaoths ſacrificeever put ſom ſalt, which in no meat offering might at any time want. Next heerunto is the ſacrifice eNu. 28: 9, 10.of the ſabbaoth, which was no more but the daily ſacrifice doubled: that is, everie morning of the ſabbaoth two lambs, and twiſe ſo much flower, Other ſacrifices for proper feasts.oil, and wine, as before; and ſo again in the evening. Laſt of al, there was fNum. 28: 11-31.another kind of ſacrifice of ſom greater cattel withal, properly ordained for their other ſolemn feaſts. As namely, for their three greateſt feaſt dais, Eaſter, Penticoſt, and Tabernacles; for the firſt day of everie monethmonth; and of the ſeventh monethmonth, for the firſt and the tenth beſides. For the gNum. 28: 11firſt day of everie monethmonth, for hNum. 28: 19, 24.al the eight dais of the feaſt of Eaſter, and for the iNum. 28: 27.feaſt of Penticoſt, or weeks there was one kind of ſacrifice provided: for the kNum. 29.: 2.firſt day of the ſeventh monethmonth beſides, for that it was lLev. 23: 24. Num. 29: 1.the day of blowing the trumpets; and for mNum. 29: 8.the tenth day of the ſame monethmonth, which nLev. 23: 27.was the day of reconciliation; oNum. 29: 36and for the laſt day of the feaſt of the tabernacles, another kind of ſacrifice ſomthing varieng from the other: and for everie day beſides of the feaſt of tabernacles, which began the fifteenth day of the ſame monethmonth, a ſeveral ſacrifice. But as theſe do in ſom reſpects varie; ſo do they in ſom other agree. They varied in the number of beaſts that were offered: they agree in this, that according to the number of the beaſts that were offered, the like proportion of flower mingled with oil, and the like proportion of wine was commanded. The ſacrifice that ( pNum. 20: 15, 24, 31.beſides the daily ſacrifice in the morning and evening, with the meat offering therunto belonging) was proper to the firſt day of everie monethmonth, to everie day of the feaſt of Eaſter, and to the feaſt of Penticoſt, or Whitſuntide, qNum. 28: 11, 15; 19, 22, 24; 27, 30.was, two yoong bulloks, one ram, ſeven lambs of a yeer old without ſpot for a burnt offering; and an he-goat, for a ſin offering: rNum. 29: 2, 4; 8, 10; 36, 38.for the firſt, and tenth of the ſeventh monethmonth, and for the laſt day of the feaſt of tabernacles, but one yoong bullok; otherwiſe al one with the other (but that ſNum. 29: 6.the ordinarie ſacrifice for the firſt day of the monethmonth ſtood on the firſt day of this monethmonth alſo, beſides this that now I ſpeak of) for the feaſt of tabernacles tNum. 29: 13-34.the firſt day of the feaſt: thirtie yoong bulloks; the ſecond twelve, the third eleven, the fourth ten, the fift nine, the ſixt eight, the ſeventh ſeven, and with theſe every day beſides, two rams, fourteen lambs of one yeer old without blemiſh, for a burnt offering, and one hegoat for a ſin offering; for the eight day as afore for the firſt and tenth of the ſeventh monethmonth. The meat offering, or the oblation of flower, oil, and wine that ſhould go with the burnt offering in everie one was like, or kept but one, and the ſelfeſame proportion. Which was this, uNum. 28: 12 13, 14; 20, 21; 28, 29. Num. 29: 3, 4, 6; 9, 10; 14, 15, &c.that to everie bullok ſhould go three tenth deals (that is, about three pottles) of fine flower mingled with oil; and of wine about one quart: to everie ram, of flower, mingled with oil, two pottles; and of wine a third part of an Hin, which was almoſt a pint and an halfe: and to everie lamb, of the flower aforeſaid one pottle; and of wine one pint. As for the oil which was to be mingled with the flower, although the juſt quantitie of it be not heer ſet down: yet ſeemeth it to follow the former rate, and to be al one with the wine, as we ſaw in the daily ſacrifice.

43 Theſe other ſacrifices, Of thoſe ſacrifices that are extraordinarie.ſuch as I termed extraordinarie, are thoſe which the preeſts were occaſioned for ſom ſpecial purpoſe to offer: either on the behalfe of the whole people; or on the behalfe of ſeveral perſons, themſelves, For the whole congregation.or others. On the behalfe of the whole congregation we read of three principal ſacrifices which were grounded upon ſom ſpecial purpoſe. For otherwiſe thoſe alſo of which I have ſpoken before, were on the behalfe of the whole people: & the firſt of theſe that now I have to ſpeak of, had a ſpecial day in the yeer appointed for it, and ſo was ordinarily offered everie yeer once; but yet (in my judgement) commeth neerer to the nature of theſe that follow, than to to the nature of thoſe that are gone before. The firſt therfore, On the day of reconciliation.and the cheefe of thoſe three ſacrifices that now I ſpeak of, was that ſame which was made by the high preeſt and the people togither, in the aforeſaid day of reconciliation, the tenth of Tiſri, their ſeventh monethmonth. The form or maner of which was this. Firſt there were (as before is ſaid) certain other ſacrifices that day to be offered: as the daily ſacrifice; and the other that was proper unto it as it was a feſtival day. And theſe might others of the preeſts offer: but this other ſacrifice which was for the peoples reconciliation might none offer aLev. 16: 3, 32but the high preeſt only, and that in this maner. Firſt bVerſ. 4.he had to waſh, and to put on the holie garments that were ordained for the high preeſt to wear in his miniſtration. Then as touching the very action of the ſolemnitie, there were three principal parts therof. For cVerſ. 3, 6, 11firſt he had to offer the ſin offerings to reconcile himſelfe, his houſe, and the people; and to purge the ſanctuarie, and altars from the ſins, that in the one, and on the others were committed: dVerſ. 20, 21, 22.then he had to ſend away the ſcape-goat: and cVerſ. 24.laſt of al to offer his burnt offerings. To accompliſh this buſines withal, fVerſ. 3.firſt himſelfe ſhould bring a bullok, for a ſin offering, and a ram for a burnt offering: then gVerſ. 5.on behalfe of the people ſhould be pręſented two he-goats for a ſin offering, and a ram for a burnt offering. Of theſe ſhould he hVer. 6, 11.firſt take the bullok, praeſent him, and ſlay him before the Lord, and take unto him no more of that ſacrifice but the blood, and the fat. Of which two, the iVerſ. 25.ſat ſhould he burn on the altar for his facrifice: but with the kVerſ. 12, 13, 14.blood, and with a cenſer of hot burning coles taken from the altar, and an handful of incenſe caſt theron, himſelfe lVerſ. 17.without any companie by, ſhould enter into the in-moſt part of the ſanctuarie or into the holieſt place of al, & there ſeven ſeveral times with his finger ſprinkle of the blood of the bullok, towards the merciemercy-ſeat, and on the ſame. This being done, then had he to mVerſ. 7, 8.com foorth to the doore of the tabernacle, and there in the ſight of the people to caſt lots over thoſe two goats, whether of them ſhould be the ſacrifice, and whether ſhould be let go again. When by lot it was found whether of them ſhould be the ſacrifice, nVerſ. 9.then ſhould the high preeſt take him, praeſent him, and kil him before the Lord, but (as afore of the bullok) take nothingels, but the fat, & the blood. Of which two, the nVer. 25.fat was burnt for ſacrifice on the altar of burnt offerings: but with the pVerſ. 15, 16.blood he ſhould enter in (as afore) into the moſt holie place, and with his finger ſprinkle of it alſo towards the merciemercy-ſeat, and upon it ſeven times. Then qVerſ. 16, 18, 19.comming foorth into the tabernacle of the congregation, he had to do likewiſe with the altar of incenſe: and not only to ſprinkle towards it, as in the in-moſt place before, but alſo to anoint the horns of the altar therwithal, and ſo to clenſe and halow it from the uncleanes of the children of Iſrael. And although it be not verie cleerly ſet down in the text, that he had to do ſo to the altar of incenſe with the blood of the bullok at his former comming out: yet bicauſe it is appointed that rVerſ. 18.he ſhould do ſo with the blood of both, and bicauſe it ſeemeth by divers good likelihoods that he ſhould ſVerſ: 14, 15.firſt diſpatch with the one, before that he ſhould meddle with the other, therfore it is moſt likely, that at his firſt comming foorth from the moſt holie place he began this reconciliation at the altar of incenſe for the tabernacle of the congregation with the blood of the bullok, and now at his ſecond return thence again, made an end therof with the blood of the goat. During which time that the high preeſt was ſo occupied within to make this reconciliation, not only for himſelfe and his familie, but alſo for the whole people of Iſrael, it was in like ſort injoined to the people, that on their parts the better to help forward this reconciliation, they ſhould tVerſ. 29, 31 Lev. 23: 27, 29 Num. 29: 7.afflict and humble themſelves before the Lord, with ſorrowful harts bewailing their ſins, & earneſtly praieng to have them forgiven. The reconciliation thus being made, then had the high preeſt uVerſ. 20, 21.to com to the living goat, and laieng his hands on his head, there had he to confeſſe & acknowledge al the tranſgreſſions and ſins of the people; and to lay them al upon him, ſo to disburden the people of them: and xVerſ. 21, 22.therwithal to ſend him away foorthwith from among the people into ſom waſt, by ſom that before-hand ſhould be therunto appointed, who alſo ſhould yVerſ. 26.not return to the congregation again, til firſt he had waſht himſelfe and his clothes, that ſo no conſcience of ſin remaining or returning again, ſhould with his return enter into the harts of any. The third and laſt part of the action was, that the high preeſt had then zVerſ. 23, 24.to put off his holie ornaments in the tabernacle of the congregation, and after he had waſhed, then to put on his other garments, and to offer his two rams for burnt offerings, for himſelfe, and for the people. And as touching the carcaſes of the bullok and he goat, wherof before he might take (as alreadie I ſhewed) but the fat, and the blood, it was ordained, that aVerſ. 27.they ſhould afterward be had out of the hoſt, and there be wholy conſumed with fire: and bVerſ. 28.that he that ſhould have that charge given him, ſhould not return into the hoſt again, Of the ſacrifice that was to be offered, when the congregation had done any thing ignorantly.until that he alſo had waſhed himſelfe and his clothes.

44 Another ſacrifice there was which was to be offered on the behalfe of the whole congregation (and it may be, on the behalfe of any great multitude, though the ſame were but a part of the whole:) but neither had it any ſet day, neither did it carrie that ſolemnitie or majeſtie with it, that this other had which is gon before; and yet was it of great and ſpecial importance. It was to pacifie the wrath of God, when of ignorance the congregation had any way offended. Wheras therfore it entereth ſoone into the opinion and perſuaſion of man, both that the whole church cannot at any time er; and that, if the offence or error com but of ignorance, then is that but a ſmal matter: it is as we may ſee to very good purpoſe, that for it there was ſuch a ſacrifice provided, as might plainly teach, not only that the whole church might er; but alſo, that it was a dangerous matter in the judgments of God, though it were done ignorantly. The maner of this ſacrifice was this. Whenſoever it was found that ſuch a tranſgreſſion was committed, then aLe. 4: 13-15. Num. 15: 24-26.ſhould the congregation bring a yoong bullok for a ſin offering, and preſent the ſame before the Lord at the doore of the tabernacle, the elders laieng their hands on the head of the bullok ſo to teſtifie the confeſſion or acknowledging of their ſin cōmitted. Which being done, bLe. 4: 15-18.then had the preeſt to take him and kil him; to take of the blood alſo, and to go into the tabernacle of the congregation, and there to ſprinkle it ſeven times towards the vail, and to put therof on the horns of the altar of incenſe, and ſo departing to powr foorth that which was left, at the foote of the altar of burn offerings. Then had he to take cVerſ. 19.the fat from him, and to burn the ſame for the ſacrifice, on the altar of burnt offerings: but dVerſ. 20, 21.to ſend away the carcaſe as we heard of the other before.

45 The third and laſt of this ſort, The ſacrifice of the red cow: wherby was made their ſprinkling water.was that ſacrifice, out of which was made aNum. 19.that ſprinkling water, that was common to the uſe of the whole congregation, and to be uſed of particular perſons whenſoever any of them was unclean. The ſacrifice was this. The bVerſ. 2.whole congregation ſhould bring a red cow without blemiſh, and upon whom never came yoke: cVerſ. 3.hir ſhould one of the inferior preeſts ſlay without the hoſt in a clean place: dVerſ. 4, 5.then ſhould another take of hir blood and ſprinkle it before the tabernacle of the congregation ſeven times, and cauſe the cow to be burned in his ſight: eVerſ. 6.whileſt ſhe was in burning the preeſt ſhuld caſt in cedar wood, and hyſſop, and ſcarlet lace: fVerſ. 9.the aſhes wherof were to be laid up in a clean place. And when any was to be clenſed, gVerſ. 17-19.ſom of the aſhes were to be mingled with ſpring water, and with a bunch of hyſſop to be ſprinkled on the unclean, but by ſuch an one (a point that none of our holie water-clerks could ever reach, though they alſo would needs be medling) as himſelfe was clean: and this being done both on the third day, and on the ſeventh, then on the ſeventh he might be clean.

46 Concerning thoſe ſacrifices, Of ſacrifices offered on the behalfe of ſeveral perſons.which were offered but on the behalfe of ſeveral perſons, now that we are com unto them, it ſhal be good to ſort them by their ſeveral natures: which was, either to take away ſin; or els to give thanks for benefits received. Nevertheles, theſe two ſeveral purpoſes or intents were not ſo diſtinct the one from the other; nor ever ſo praeciſely reſpecting either, but that a middle intention oft times did ariſe, and carried the ſacrifice away with it: which was, to have no other meaning, but to worſhip the Lord, and to exerciſe their religion or faith towards him. And though certain kinds of theſe ſacrifices were ſuch, as that by the very nature of them, they did praeciſely reſpect one of thoſe two purpoſes; and no mo; as the ſin offering did only reſpect the doing away of the ſin, and divers of the peace offerings nothing els, but thanks-giving: yet the burnt offerings did not ſo ſpecially reſpect the purging of ſin, but that they were done as much in the way of worſhip; & ſo likewiſe manie of the peace offerings beſides. So we have to conſider what were thoſe ſacrifices, that being done on the behalfe of ſeveral perſons, did ſpecially reſpect the doing away of ſin: and then what they were that did concern giving of thanks. So ſhal we have thoſe among them, that did not ſo praeciſely reſpect either of theſe, but that ſomtimes rather they were done in the way of worſhipping. Sin offerings.Thoſe that are ſpecially directed to put away ſin, were of three ſorts: ſom for offences wittingly done; others for offences done of ignorance; the third for the very original corruption of our nature. For ſin wittingly contmitted.Concerning the former of theſe we find two ſacrifices that do properly appertain therunto. The firſt is, when as a man ſhould at any time of infirmitie, or want of ſufficient adviſement or care, offend againſt the law of God in ſuch ſort, that although therby he had hurt no bodie els: yet therby he had polluted himſelfe. As for example, aLev. 5: 1-6.if he do not utter the truth (though undemanded) when he heareth others ſwear falſly: or if he negligently but touch ſuch things as pollute, or if he raſhly vow or promiſe in ſuch ſort that afterward he perceive himſelfe therby to have done amiſſe. In al theſe caſes, the offender had to confeſſe and acknowledge that he had therin offended: and to bring for his ſacrifice, a female of his ſheep or goats. Nevertheles, if the partie were ſo poore that he was not able ſo to do, then bLev. 5: 7.it was permitted that in ſtead therof he ſhould bring two turtle dooves, or two yoong pigeons: as alſo cVerſ. 11.if he were not able to bring thoſe neither, that then he ſhould bring an Ephah, that is, about a pottle of fine flower; but without either oil or incenſe, for that it was a ſin offering. If he brought his ſacrifice of ſheep or goats, ſhe was to be ſacrificed as other ſin offerings, of which we have ſeen the maner alreadie. If he brought dVer. 8, 9, 10.turtles, or pigeons, the one was to be made a ſin offering (wringing the nek aſunder, but not clean off; ſprinkling part of the blood on the ſide of the altar; and powring the reſt down beſides:) and the other a burnt offering. If it were eVerſ. 12, 13.flower, the preeſt had to take out and burn for the ſacrifice an handful of it; and to take the reſt to himſelfe. The other ſacrifice for ſin wittingly committed, is when a man hath ſo offended, that therby he hath done ſome wrong to his neighbor in his poſſeſſions. As for example, fLev. 6: 1-3.if a man denie to his neighbor that which was taken to him to keep: or otherwiſe imploy that which was committed to him of truſt, than the truſt to him committed doth bear: or by unlawful means, as by fraud, robberie, or violence oppreſſe his neighbors: or hath found that which was loſt, and denieth it, and ſweareth falſly. In al which caſes gLev. 6: 4, 5. Mat. 5: 24.the dutie of the offender was firſt to make a tru and juſt reſtitution of that whole thing which he had unlawfully gotten (to whom it ſhould appertain to reſtore it) the ſelfeſame day on which he would be reconciled to the Lord: and not only that, but alſo to ad or put to of his own, the valu of a fift part of that which he tooke. Which when he had done, then had he to com & bring his ſacrifice: which hLev. 6: 6, 7.was ordained to be a ram without blemiſh, and ſuch as the preeſt himſelfe ſhould aeſteem to be woorth two ſhekles of the ſanctuarie, which is rekoned to about ſix ſhillings and eight pence of our coin. But wheras it is heer required, to make reſtitution to whom it appertaineth, it is in another place made more plain, that is, iNum. 5: 5-8.that if the partie be dead, it ſhould be to the next kinſman of him to whom it ſhould otherwiſe be reſtored: if there be none ſuch, then that it ſhould be given to the preeſt.

47 Concerning offences done of ignorance, Sacrifices for ſins done of ignorance. Sim reſpecting perſons.thoſe that do properly appertain therunto, do ſomwhat for the moſt part reſpect the perſons alſo: putting ſom difference in the offences of a preeſt, of a magiſtrate, and of a common private perſon, when they com to offer their ſacrifice for ſuch treſpaſſes as are of this kind. For aLev. 4: 1-12, 22-26, 27-35.if it were the preeſt that offended, he had to offer a bullok: if it were a ruler, an he-goat, or an ew-lamb. Again in the ſacrifice of the preeſt, the blood of his ſacrifice was broght into the holie place there to be ſprinkled as we heard of other before; the fat was to be burnt on the altar of burnt offerings; and bLev. 6: 30.the carcaſe with al the reſt was to be burned without the hoſt: but the blood of the other ſacrifices was not to be had in, but only to be ſprinkled on the altar without; and therfore the cLe. 6: 26, 30.fat being burned, theſe were not to be carried foorth out of the hoſt to be burned, but they fel to be the preeſts fees, to be eaten in the holie place dLev. 6: 29. Lev. 7: 6, 7. One other reſpecting only the fault.of ſo many as were males among them. But one ſacrifice for offences cōmitted of ignorance there is, that doth nothing at al reſpect the perſon, but only the fault. Which was, eLe. 5: 14-16.when a man had taken away any conſecrate thing, as firſt fruits, tithes, or ſuch like. In which caſes their ſacrifice was a ram of the woorth of two ſhekles: and they had not only to make reſtitution of the thing taken away, but in this caſe alſo to put to of their own a fift part more.

48 That which was to do away the guiltines of original corruption, A ſacrifice for original ſin.was the ſame aLev. 12.which was ordained for women that had traveled with childe, and had been delivered. In the which God minding to ſhew, that by the fal of Adam the whole race of mankind is ſo corrupt, that even the childe that is born is by nature laden with ſin, he ordained that the mother, by bearing and bringing into the world a childe of corruption, ſhould account hir ſelfe unclean until that ſhe were by a ſpecial ſacrifice clenſed again. But before ſhe might com to offer hir ſacrifice, ſhe was excluded, and ſhut up a certain time, that ſo ſhe might after com abroad without danger; and that at hom ſhe might better enter into the conſideration of the great uncleannes, that we are in by original ſin: and then after that time expired, to better purpoſe offer hir ſacrifice. The bVerſ. 2, 4.time that ſhe was in this ſort ſhut up, was for a man childe to be in hir uncleanes ſeven dais, and ſo continued thirtie & three dais more, before ſhe might come and offer hir ſacrifice, ſo to make up fortie dais in al: for a cVerſ. 5.woman child double in both, that is, to be fourteen dais in hir uncleanes, and threeſcore and ſix dais more, before that ſhe might offer hir ſacrifice. That the ceremonie was eaſier for the bearing of a man childe, than for a maid childe, the reaſon may be, for that the woman in paradiſe did firſt offend; and for that everie man childe was afterward to be circumciſed, which alſo tended to the aboliſhing of original ſin. After that ſhe had finiſhed this time at hom, dVerſ. 6, 7, 8.then had ſhe to com and offer hir ſacrifice. Which was either a lamb of a yeer old, and one turtle doove or yoong pigeon, the one for a burnt offering, the other for a ſin offering: or, if ſhe were not able to bring a lamb, then a pair of turtle doves or yoong pigeons, to be imploied in ſacrifice as afore.

49. Of peace offerings.Of peace offerings there were two ſorts: yet in effect, and ſubſtance, but one. For they varied but in this, that ſomtimes they did offer them as occaſion praeſently ſerved: and ſomtimes they were vowed or promiſed before. Theſe peace offerings were appointed to be unto them a way or maner of thanks-giving for the goodnes of God generally; or particularly for ſom ſpecial benefit received: and otherwiſe to be therwithal a kind of worſhipping the Lord; and of exerciſing the religion and faith that they profeſſed. aLe. 3: 1, 6, 13Theſe kind of ſacrifices might be of the herd, or of the flok: that is, of great cattel, ſheep, or goats, either male or female. Again, though the blood of theſe alſo bLev. 3: 2-5, 7-11, 13-17.was to be ſprinkled about the altar, and the fat to be burned with fire: yet the reſt went partly to the uſe of thoſe that brought it, to feaſt togither withal before the Lord; and cLe. 7: 31-38.partly to the preeſts for their fees. But the dLe. 7: 14-18fleſh muſt be eaten the ſame day; ſaving, that if it were a vow, the next day alſo was then permitted unto them. And it may be, that God did thus require, the meat of their ſacrifice to be forthwith ſpent, that prophane people ſhould neither bring the ſacrifice it ſelfe to ſom diſhonor, by keeping their meat til it was nought: nor have any way left unto them to profeſſe a devotion, and yet to be greedily bent withal; as they might eaſily have been, if after they had offered their ſacrifice, they might have carried hom & powdred the fleſh that was left, and have ſpent it at their leiſure. For no kind of niggardlines, but liberalitie, and franknes of nature becommeth devotion. As alſo on the other ſide it was a good way to cut off licentious and inordinate feaſting, which otherwiſe might eaſily have crept in among them, and have lurked under the praetence of devotion. Again, as burnt offerings had their meat offerings to go therwithal; ſo eLev. 7: 12.peace offerings likewiſe: ſaving that in the other no leven was admitted; in theſe, beſides the unlevened cakes, and wafers, they ſhould alſo have fLev. 7: 13.ſom levened bread. But bicauſe gLev. 2: 11.no leven might be burned (as hVerſ. 9.was the maner of al meat offerings) therfore it ſeemeth to be for the uſe of thoſe that were there to feaſt.

50 VntoUnto the puniſhment of their tranſgreſſions, How their tranſgreſſions were to he puniſhed.there do appertain two principal things to be conſidered: what authoritie was erected among them on this behalfe; and what rules were unto it praeſcribed. To find out what authoritie was erected among them, What authoritie was erected among them.we have to conſider theſe two things: firſt what it was that in the beginning was practiſed among them; then what it was, that afterward by the authoritie of the word ſucceeded. What authoritie it was that was first in practiſe with them.That which was practiſed among them, hath three principal conſiderations. For firſt of al, while they were in the land of Canaan, they were but few; and ſtrangers themſelves in another countrie: and therfore could have no other government among them, than ſuch as maſters have in their own houſholds. And immediately therupon deſcending into Aegypt, as they grew to be mo in number; ſo they grew more and more in bondage to the princes there: and ſo could have no freedom of any higher government; nor that which they had, but much incumbred. But when the time was come that they were to be delivered out of Aegypt, and to go to the land of promiſe, then did they fully attain to their freedom, and had of their own a ſoveraign authoritie eſtabliſhed among them. VntoUnto which third conſideration it is, wherunto eſpecially we have at this praeſent to caſt our eies. How the authoritie of Moſes was erected.The form of which government was, that unto one man was committed the whole charge: who governing al firſt by himſelfe; afterward, by occaſion, had help of others. This one man, to whom the whole was committed, was zExod. 6: 20 & 3: 1.Moſes the ſon of Amram and Iochabed, of the tribe of Levie. Who at the firſt being left of his mother in deſperate caſe, hid in a basket among a ſort of flags in the water ſide, when yet he was but a quarter old, ſo to avoid the hands of tyrants that moſt cruelly without compaſſion imbrued themſelves with the blood of the Hebrews infants: was nevertheles, both at that time notably praeſerved, by king Pharaohs daughter that there did find him; and afterward was ſo brought up, and advanced to honor in the kings court, that he became an excellent man. Him it pleaſed God to appoint to be the governor of his people Iſrael. Who long before that he was appointed to ſet in hand with the charge, had (as it ſeemeth) ſom underſtanding, one way or other, that God had ordained him therunto: and the ſame ſo plain, that bEx. 2: 11-13 Acts. 7: 24, 26.both himſelfe began to take upon him, as one that was called to the place of authoritie, both againſt an Aegyptian on behalfe of an Iſraelite, and betwixt two Iſraelites that were contending; cAct. 7: 25.and thought that his brethren alſo had certainly known of the purpoſe of God for that matter. Howbeit, although he were thus before-hand ordained of God, that once he ſhould com to that place of authoritie: yet may it be, that as yet he was not called therunto; and ſo conſequently, that that medling of his was ſomwhat inordinate, although notwithſtā ding his zeal was excellent. This is certain, that at that time he dEx. 2: 14, 15. Acts. 7: 27.was interrupted by the diſpleaſure of the king cōceived againſt him upon that occaſion: that therupon he made no reſiſtance, nor put on armor, that ſo by force he might win to the place, that he perceived that God had provided for him; but that he eExo. 2: 15. Acts. 7: 29.gave place, and fled his countrie: & that it fActs. 7: 30.was fortie yeers after, before that he was called of God to ſet in hand with the charge that we ſpeak of. gEx. 2: 15, 21. & 3: 1. Acts. 7: 29.Al which time he was fain to live in a verie low and mean eſtate, but ſuch, as (indeed) was verie meet for thoſe (whether Moſes were free from that fault, or not) that finding themſelves to be ordained to the place of government, do at aventure ſtep to the roome, before that God do cal them unto it. But when thoſe fortie yeers were expired, hEx. 3: 10. Acts. 7: 34, 35.then it pleaſed God to give him a lawful & a manifeſt calling by vertu wherof, he both entered into his office, & afterward attended the ſame ſo long as he lived: firſt leading the people out of Aegypt, Inferior magiſtrates under Moſes.and then ruling them in the wildernes. And this he did at the firſt by himſelfe iEx. 4: 18, 20. & 5: 1. & 18: 13-16. Acts. 7: 36.alone for a little ſeaſon. Afterward, when Iethro his father in law came unto him, and found, that ſo doing the labor of Moſes was verie great, or rather intollerable, and yet that he could in no wiſe diſpatch any ſufficient number of the peoples cauſes, he kExod. 18: 17-23.gave him counſel both for his own ſake, and for the better diſpatch of the peoples cauſes; to chooſe out from among the people ſuch men as were meet for government, and to make them inferior magiſtrates under him, allotting al to their proper charge: ſom to be over thouſands; ſom over hundreds; ſom over fifties; and ſom over tens. Which counſel of Iethro, though he were but an heathen man: yet Moſes the prophet of God did lExod. 18: 24-26. Deu. 1: 9-15.follow: and ſo did better the form of government, both for himſelfe, and fot the people. This being done a few weeks after that they came out of Aegypt, A bench of elders with Moſes.before the ſelfeſame yeer was ſpent, or therabout, by another occaſion, the form of government that was alreadie grown unto this, was afterward brought to greater perfection: by the putting to of an honorable bench of elders to aſſiſt Moſes in the government of the people. The occaſion was this. The people were verie il to govern, eſpecially to be lead by ſo barren a wildernes, towards a land they wiſt not whither: and ſo miſliking their praeſent eſtate in divers things, did often mExo. 16: 2, 3 & 17: 2, 3. & Nu. 11: 1, 4-6.murmur againſt Moſes, that lately had brought them out of the land of Aegypt. Heerupon Moſes in his impatiencie nNum. 11: 11-15.did make a greevous complaint unto the Lord, that he was not able to bear the burden of the peoples government: deſiring the Lord, rather to kil him, than that ſtil he ſhould ſtand charged therwith. By occaſion wherof oNum. 11: 16, 17, 25.the Lord cauſed him to bring in threeſcore and ten perſons, ſuch as were of the cheefe of the people: and beſtowing on them a certain meaſure of the ſpirit or gifts of Moſes, and ordaining them to ſuſtain the burden with him, did ſo erect a verie honorable bench of elders to be aſſiſtant in the government of the people. Which bench of aſſiſtance, though it had no direct commandement to be continued: yet notwithſtanding it was afterward divers times revived, and reached unto the age of Chriſt. And this was the authoritie that was in ure and practiſe among them. As 1. Chron. 27: 1-34.For as touching thoſe others, that afterward grew to be in ure among them, ſuch as their kings from time to time thought good to ordain, they do not appertain to our purpoſe: for that we ſeek not what was done among them; but wherunto by the law of God they were directed.

51 What authoritie it was, What authoritie was after by the word appointed.that afterward by the word of God ſucceeded, is now to beſeen. Which conſiſteth in two principal points: firſt as touching under-magiſtrates; then as touching the cheefe of al. As touching under-magiſtrates, What under magistrates.there is aDeu. 16: 18.a law very plainly ſet down, that when the people ſhould com to the land, which God promiſed to bring them unto, and in his good time to give them, then ſhould they chooſe from among themſelves judges and officers in al their cities, to miniſter juſt judgement unto the people. So that bExo. 18: 17.as before, by the counſel of Iethro, under-magiſtrates were appointed according to their perſons, as was moſt meet while they were in the wildernes, and had not there any cities to dwel in, nor place of continuance: ſo now by the Lord himſelfe it is appointed, that what time they ſhal com to enjoy the land of promiſe, they ſhal in like ſort have magiſtrates choſen, but not according to the number of their perſons now, but according to the number of their cities wherin they ſhal dwel. What ſoveraign magigistrate.As touching the cheefe, or ſoveraign of al, there was no direct order taken for the eſtabliſhing of any ſuch: belike, bicauſe that God would therby ſignifie unto them, that he would himſelfe rule ſo praeſently among them, as that he need not ſet down any law for that matter. Nevertheles, theſe two things are very cleer, both that God would not leave them deſtitute of a ruler among them: and that he left it in their own libertie, afterward to chooſe them a king, if themſelves ſhould think good ſo to do. That they ſhould never be destitute of a governor.That he would not leave them deſtitute, it appeereth cGen. 12: 2, 3by thoſe comfortable promiſes that were made to Abraham when firſt he was called, which ſhould be performed both to himſelfe, and to his ſeed that ſhould afterward follow. Which comfortable promiſes dGen. 13: 14-16. 15: 1. 17: 9. 22: 16-18. 25: 11. 26: 2-4, 24. 27: 28, 29.28: 13-15. 32: 28. 46: 2-4.were after that very often renewed: both to himſelfe; and to Iſaac, and Iacob beſides. Al which promiſes being thoroughly conſidered, although ſom of them be, but of multitudes of people to deſcend of them; others, of particular benefits ſomtimes: yet do thoſe alſo evidently witnes ſuch a ſpecial favor of God to that people, and that their eſtate ſhould in ſuch ſort be bleſſed, as that when they ſhould grow to be ſuch a people, needs muſt they have an ordinarie magiſtrate to be their governor, or els muſt the Lord himſelfe ſom other way ſupply the ſame. Iaacob therfore in ſpirit fore-ſeeing this continual providence of God, towards that peculiar people of his, eGe. 49: 9, 10did plainly aſſure them a little before his death, that a convenient and needful government ſhould never be wanting to the tribe of Iudah: but that it ſhould be continually maintained there til the Lord and Savior himſelfe ſhould com, and take to himſelfe the government of them. Moſes likewiſe upon the ſame ground fDeu. 31: 3-6aſſureth the people, that the Lord himſelfe wil go over with them into the land that he promiſed to give them; that he would deſtroy their enimies before them; and that he would never fail them there: gDeu. 33: 26-29.and therwithal uttereth ſo great good things of the bleſſed eſtate that the people ſhould have, being under the protection and government of God, as that they might aſſure themſelves, that a ſoveraign magiſtrate could never be wanting unto them, ſo far as was expedient for them. So it appeereth, that, as concerning their ſpiritual direction, he hDeu. 18: 15, 18.only told them that he would ſo order the matter, that they ſhould not want a prophet; and yet ſet down no certain order how to continu a perpetual ſucceſſion of prophets, but reſerved the ſame to himſelfe, to diſpoſe of that matter from time to time, as himſelfe ſhould think good: ſo concerning this cheefe or higheſt place of authoritie, he contented himſelfe not to ſet down any certain order for it, but would himſelfe at al times diſpoſe therof as he ſhould think moſt convenient for them: and yet aſſureth them in the mean ſeaſon, that his providence over them ſhould be ſuch, as that they need not trouble themſelves about that matter. Of which he gave them a plain experience, and a ſufficient pattern of that platform that he meant to follow, both in calling iExod. 3: 10.Moſes to that place at the firſt; and after his death, appointing kNum. 27: 18 Ioſ. 1: 2.Ioſuah to ſucceed in his roome: which courſe likewiſe he afterward followed, in raiſing up whom himſelfe thought good, ſo oft as any occaſion was offered. The libertie of chooſing a king permitted unto thē.The libertie of chooſing a king to ſet over them, was as I ſaid permitted unto them: and themſelves did afterward take the advantage therof, though little or nothing they did advantage themſelves therby. The permiſſion was lDeut. 17: 14, 15.ſuch, as that although it did not forbid them to chooſe a king, if they were diſpoſed: yet did it praeſcribe ſom rules unto them to be obſerved, and what kind of one he ſhould be that ſhould be choſen: which were, that they ſhould in no wiſe ſet up a ſtranger, but one of their brethren; and ſuch as the Lord himſelfe ſhould chooſe. Seeing then that in this ſort it was by law permitted unto them, it doth neceſſarily follow, that if at any time afterward they ſhould uſe this their libertie under the limitation praeſcribed unto them, the authoritie of their king were ſufficiently warranted by the word of God. Afterward therfore m1. Sam. 8: 5.they craved a king, and the Lord appointed whom they ſhould have: and ſo, in proceſſe of time they brought their common-wealth to the form of a kingdom. Two kingdoms.After which time, ten of the tribes n1. King. 12: 16, 20.miſliking to remain togither with their brethren under one, and the ſelfeſame king, did ſet up another of their own: which doing of theirs alſo was in ſuch ſort of the Lord approoved (although on their parts it were very diſorderly done) that it alſo did afterward ſtand by ſufficient warrant from God. So have we now found out, unto what perſons the cheefe authoritie of governing the people was by the law of God committed: firſt unto ſuch as himſelfe only ſhould chooſe; then unto kings of their own deſire. And although this their appointing of kings over them, was of ſubſtancial warrant inough, for that the Lord allowed them ſo to do, if needs they would: yet had it becomd them a great deal better, ſo to have moderated themſelves in this their libertie as that ſtil they had left the ruling and ordering of themſelves wholy and only in the hands of the Lord. Seeing that oNum. 23: 22.24: 7.Balaam could a far of ſo plainly behold the praeſent power of God among them, and the very majeſtie of a mightie and glorious kingdom, when as notwithſtanding it was but Moſes that was their cheefe magiſtrate: needs muſt it be reproch unto them, that being ſo neer, yet notwithſtanding did ſo little eſpie it, that for bicauſe they thought that ſame to be wanting, even therfore eſpecially did they ſo much deſire to have a king.

52 The rules of government that unto this authoritie in this ſort erected, What rules of government were ordained.were by the laws of God praeſcribed, are of two ſpecial ſorts: wherof ſom few concern themſelves; and al the reſidu concern others. The rules that concerned the magiſtrates themſelves, are of two ſorts: Of thoſe that concern magiſtrates themſelves. Generally al.ſuch as are generally praeſcribed to al; and ſuch as are ſpecially directed to thoſe forms of magiſtrates that were ordained. VntoUnto al generally it was praeſcribed aLev. 19: 17.to execute juſtice, and not to ſuffer any ſin to tarrie upon an offender for want of rebuke when need required: in matters bExod. 23: 3. Lev. 19: 15.of judgement never to reſpect the perſon of any; neither of the rich, nor of the poore: in no wiſe cExo. 23: 6, 9. De. 24: 17, 18.to pervert or hinder the right, or judgement of the ſtranger, widow, fatherles, or poore: dDeu. 25: 1.to determin ſuch controverſies as came before them, juſtifieng the righteous, and condemning the offender: to receive no accuſation, eDeu. 19: 15. Deu. 17: 6. Num. 35: 30.but under two witneſſes at the leaſt: fDeu. 24: 16.not to put the father to death for the fault of his children: nor the childe for the fault of his father: in ſuch faults as are to be puniſhed with ſtripes, gDeu. 25: 2, 3to puniſh according to the qualitie of the offence, and never to give above fortie at once, that the offender think not himſelfe deſpiſed. More ſpecially certain of them.Thoſe forms of magiſtrates to whom there were ſom rules more ſpecially directed are three: firſt of al kings that afterward might be appointed; then thoſe under Moſes, that were over thouſands, hundreds, fifties, and tens; and laſt of al thoſe threeſcore and ten, that were on the bench aſſociate with Moſes: Kings.unto their kings whom afterward it might be they would chooſe, it was ordained, that they ſhould hDeu. 17: 16-20.not lean inordinately to earthly ſtrength, ſeeking to increaſe the number of their horſes, or getting themſelves abundance of treaſure: that they ſhould moderate themſelves in their pleaſures, not taking unto them many wives: and that they ſhould retain that humilitie of mind, as that notwithſtanding their high degree, yet ſhould they not advance themſelves above their brethren. To the end they might do theſe things the better, and whatſoever els was required of them, they had in commandement to get them a copie of the law ſo ſoone as ever they were com to their kingdom, and diligently to ſtudie the ſame al the dais of their life: that, doing according therunto, and declining on neither ſide, neither on the right hand, nor on the left, from the praeſcript and tenor therof, he and his children by that means might have a long, and a proſperous reign on the earth. Beſides theſe generals, one ſpecial cōmandement was given unto them, that they ſhould never bring the people again to the land of Aegypt. Concerning that diligent ſtudie of the law, iIoſ. 1: 8.it was in like ſort injoined to Ioſuah, when he was appointed to govern the people: and that in reſpect of the office wherunto he was called; and by the mouth of God himſelfe. Captains under Moſes.VntoUnto thoſe that were over thouſands, over hundreds, fifties, and tens, it was injoined that they ſhould perform the parts of good judges: that kDe. 1: 16, 17they ſhould diligently hear, and uprightly determin every cauſe, both for their brethren, and for ſuch ſtrangers as were among them: that they ſhould in no wiſe have any reſpect of perſons, neither of the ſmal, nor of the great: and that ſuch cauſes as were too hard for them, they ſhould refer to Moſes himſelfe. Iudges in cities.VntoUnto thoſe inferior magiſtrates that were to be ordained in their cities, it lDeut. 16: 18-20,was commanded that they ſhould judge uprightly, regarding no perſon, nor wreſting the law: that ſo they might proſper upon the earth. And to the end that they might the better do it, he chargeth them in no wiſe to take rewards: for that thoſe are wont, mExod. 23: 8.both to blind the eies of the wiſe; and to pervert the words of the righteous. More ſpecially to them uDe. 17: 8-13it was praeſcribed, that if at any time they ſhould have a matter that was too hard for them to decide at hom, then ſhould they repair unto the place that the Lord ſhould chooſe, and refer the deciding of the court unto the oDeut. 21: 5.Levitical preeſts that miniſtred there before the Lord, and to him that ſhould be the judge or ſoveraign magiſtrate in thoſe dais: and that according to their ſentence, ſo ſhould the matter ſtand determined. And that whoſoever would not ſtand to their judgement, but ſhould do any thing contrarie therunto, ſhould be put to death, to teach al the people to fear, and to deal ſo praeſumptuouſly no more.

53 Thoſe which concern others, What maner of trial was appointed unto them.do partly reſpect the maner of trial that ſhould be among them: but eſpecially the puniſhment that ſhould be du unto thoſe that ſhould be found faultie. Concerning the maner of trial that ſhould be among them, we find that the magiſtrates were ſtreightly charged to ſearch out ſuch matters: & that they had divers wais or means allowed unto them to find out the truth. They were willed to make diligent inquirie, ſomtimes about aDeu. 13: 14.whole cities that ſhould at any time revolt from the Lord their God to any other: ſomtimes about bDeut. 17: 4.19: 18.particular men that ſhould be ſuppoſed to have offended. The wais that were allowed unto them, were, ſom more ordinarie: and others more ſpecial, or cheefly appertaining to certain caſes. Ordinarie it was to have witneſſes: and thoſe ſworn ſomtimes it cLev. 5: 1.appeereth. But for that matter it was ordained, dDeu. 17: 6.that one witnes ſhould not be of force, to condemn any to be guiltie of death; eDeu. 19: 15.nor ſo much as be received againſt any, in any other treſpas, or fault whatſoever: but that al ſuch matters ſhould be tried fDeut. 17: 6.19: 15.by the witnes of two or three at the leaſt. Thoſe that were more ſpecial, are two: othes; and purging of themſelves by a kind of ſolemn proteſtation. Concerning othes, firſt it is plain, gEx. 22: 7, 8, 10, 11. Lev. 5: 1.that they were allowed to be uſed in matters of judgement, by the appointment of God himſelfe. Then alſo in what caſes, that is, hExo. 22: 7, 8.when a man had given to his neighbor any thing to keep which after was ſtolen, and the theefe could not be found; in which caſe the partie to whom it was given to be kept, had to purge himſelfe by oth: or iExod. 22: 10, 11.in things lent, that came to hurt in the hands of him that borrowed them; in which caſe the partie that borrowed, had to purge himſelfe by oth likewiſe. And although the ſame that ſhould ſwear, was but the partie himſelfe: yet kDeu. 17: 6, 19: 15. Heb. 6: 16.was it ordained, that the controverſie therby ſhould be decided. Of purging themſelves by a ſolemn proteſtation, we read of two ſpecial caſes. One lDeu. 21: 1-7.that if a man were found ſlain in the feeld, and the partie unknown that did it, then ſhould the inhabitants of the next citie adjoining to the place, ſtand charged with a ceremonie to that uſe ordained, to proteſt their innocencie in that matter. The ceremonie was, that they ſhould com foorth and bring a yoong heifer with them never put to the yoke: with it they ſhould com unto ſom vallie therabout, ſuch as was not plowed or ſowed, but rough, and waſt (ſuch as a murtherer would think a meet place to cōmit his wickednes in) wherin they ſhould ſlay their heifer, and waſh their hands over the ſame. Their proteſtation was, that neither did they it themſelves; neither knew they who it was that did it: and then had they to deſire the Lord to be merciful unto them, and not to lay innocent blood to their charge. The other caſe was, mNum. 5: 12-31.when a man was perſuaded, that his wife had plaied the harlot in wedlok. In which caſe the wife denieng the ſame was brought to hir purgation, in maner following. She ſhould be brought to the preeſt with a certain quantitie of barlie flower (about our pottle) for hir offering, but without oil, or incenſe: then ſhould the preeſt uncover hir head and praeſent hir before the Lord. He ſhould alſo praepare a drink for hir, of bitter, & curſed waters, which ſhould be given hir in an earthen pot to be drunk of: which drink ſhould be thus praepared. He ſhould write in a paper the heavie judgements and curſes of God againſt that ſin, and taking a quantitie of the hallowed water, he ſhould with the ſame waſh out that writing: wherinto he ſhould alſo put of the duſt of the tabernacle. Which being readie, he ſhould praeſent hir with hir ſacrifice before the Lord, and having burnt an handful therof, recite unto hir in earneſt maner the great and fearful judgements of God againſt hir if ſhe had offended, as that hir bellie ſhould ſwel, hir thigh ſhould rot, and ſhe ſhould be made a fearful example of the wrath of God to al hir neighbors. Wherunto the woman was to anſwer, Amen, Amen: and withal to drink of the drink praepared for hir. Which being done, the woman was diſcharged, and the man was to quiet himſelfe for that matter.

54 Thoſe that concern the puniſhment du to offenders, Of publik revenge against forrein enimies.do ſomtimes reſpect ſom whole multitude; ſomtimes other particular perſons. Thoſe do reſpect whole multitudes, which carrie with them the direction of publik revenge. Which publik revenge was to be executed two maner of wais: either abroad upon others; or at hom on their own countrie people. What rules therof were praeſcribed.In what maner they had to execute publik revenge upon others, is ſet down two manet of wais: both by certain general rules; and by ſom particular examples. Thoſe general rules that are, do firſt of al aDeu. 20: 1, 5-8.charge them in no wiſe to fear though their enimies be mo than they: yea, and to diſmiſſe out of the feeld al ſuch as have any maner of occaſion at al (to ſpeak of) to be at hom. As, if any have lately builded a new houſe, planted a vineyard, or married a wife: and generally, as many as were afraid. Which being done, then bDeu. 20: 9.had they to ſet captains, and officers over the reſt. Now when they came againſt any forrein citie, firſt cDeut. 20: 10, 11.they had to offer peace unto them: which being accepted, they had but to make them tributaries unto them. If any citie would not accept of their peace being offered, dDeu. 20: 16.or if it were any of the cities of that countrie, which the Lord gave unto them, then had they to addreſſe their battel againſt it. eDe. 20: 2-3.When they were com nigh to the battel, then was it the part of the preeſt to ſtep foorth and to incourage the people to pluk up their harts, aſſuring them that God would take their parts againſt their enimies. In their ſeege fDeut. 20: 19, 20.they might not cut down any fruit trees to further them in their enterpriſe: how beit al others they might. When they had woon it, if it were one of the cities of that land, gDeu. 20: 16-18.they had to put al that had breath, man, woman, and childe, beaſts, and cattel to the edge of the ſword: if it were ſom forrein countrie hDeu. 20: 12-15.they had to put but men only to the edge of the ſword, and ſhould ſave alive both women, and children, and to take the whole pray to themſelves. Certain examples therof.The particular examples that were under the government of Moſes, by whoſe miniſterie the law was given, were eſpecially four: three againſt forrein nations; the fourth againſt ſom of the people of that land which themſelves had to inhabit. Amalekites.The forrein people were the Amalekites, Madianites, & Canaanites. The iExod. 17: 8.Amalekites came out againſt the people of Iſrael, ſhortly after that they were com into the wildernes, and fought againſt them: kDeu. 25: 17, 18.eſpecially againſt the hindmoſt, and againſt thoſe that being feeble and wearie, could not keep with the reſt, but followed after. Therfore lExod. 17: 9-13.Moſes cauſed Ioſuah to chooſe him out a power of men, and to go againſt them: whileſt that himſelfe in the mean ſeaſon got up into a mountain there by to pray. At which time the Lord ſo harkened unto the praier of Moſes, and ſo ſtrengthened the hand of Ioſuah, that they vanquiſhed the Amalekites, and put them to flight. But mExo. 17: 14.to ſhew that this was not execution ſharp inough for ſo many as ſhould ſo wickedly moleſt the people of God traveling to their promiſed reſt, the Lord commanded the ſame to be written, for a remembrance: promiſing that the day ſhould com, when he would for the ſame utterly deſtroy that whole generatiō from the face of the earth. Moſes alſo giveth the people to underſtand, nExo. 17: 16.that for that matter the Lord would have war with Amalek for ever: and oDeu. 25: 19.doth give them a plain charge, that when they ſhal be ſetled in their land, and ſhal have gotten themſelves peace in al their borders, then ſhould they go and utterly deſtroy that naughtie people. Which alſo p1. Sam. 15: 1-23.was reaſonably wel performed (in the judgement of fleſh & blood) by the hands of Saul, ſent foorth to that end by the Lord himſelfe, about 405. yeers after: and bicauſe it was not ſo thoroughly executed as the Lord by his prophet commanded, therfore the Lord tooke away the ſcepter and crown from his line, and beſtowed the ſame on another. Madianites.The Madianites a good while after, qNum. 31: 2.almoſt at the end of the peoples pilgrimage, rNum. 25: 1-3, 18.provoked certain of the people by women, they & the Moabites togither (and ſDeut. 23: 4. Mich. 6: 5.as it ſeemeth, by the wicked counſel of Balaam) to commit idolatrie to Baal-Peor. Wherupon tNu. 31: 1-18the Lords wrath was ſo kindled, that he ſent foorth 12000. of the people againſt them under the government of Phinehas the preeſt, and gave them a verie great overthrow: putting al the males and married women to the edge of the ſword, and among them five kings of the Madianites, and Balaam their prophet; & taking unto them for a pray their goods and cattel, and al the women-children, that as yet had not lain with man. Canaanites.The Canaanites were as yet a forrein people unto them, ſo long as the Iſraelites were in the wildernes. And uNu. 21: 1-3.bicauſe that they, & Arad their king, came foorth to battel againſt them, therfore was there ſom execution by the Iſraelites done among them. But the effect of that which is written therof is no more but this, that the people of Iſrael made a vow unto the Lord, that if he would deliver thoſe enimies of theirs into their hands, they would make an utter deſtruction of them; that the Lord delivered them into their hands; and that the people did accordingly as before they promiſed. The other ſpecial example of publik execution which was againſt certain of thoſe people that did injoy ſom part of the land, which the people of Iſrael had now to inhabit, was in order of time xNum. 22: 2.before that ſame of the Madianites & it was againſt the Ammorites that dwelt on the eaſt ſide of Iordan as they had to go into the reſidu of the land of promiſe. Which yeeldeth unto us theſe principal points: that yNum. 21: 21-25, 31-35. Deu. 2: 24-37 3: 1-7.the people of Iſrael did firſt ſend unto thē in peaceable maner, to have but paſſage through their land: that the Ammorites denied them that curteſie, and therwithal came foorth with al their power againſt them: that therupon the Iſraelites ſetting upon them by the commandement, and incouragement of the Lord, did utterly deſtroy them, & tooke to themſelves al that they had, even both the kingdoms of the Ammorites.

55 That which was to be executed on their own country people at hom, Of publik vengeance on their own people. What law they had for it.is in like ſort delivered unto us, both by a plain general law, and by certain ſpecial examples. The law that I ſpeak of was for the avoiding of apoſtacie, or falling away from the living Lord. And the effect of it was this: that aDeut. 13: 12-17.if the inhabitāts of any of their cities, had turned aſide to the ſervice & worſhip of ſtrange gods, that the reſidu of the people ſhould make diligent inquirie therof; and, if they found it to be ſo indeed, then ſhould they war againſt it, and utterly deſtroy it with fire and ſword, the people, and al that was therin. What examples of it.The examples that I ſpeak of, do aim at the ſelfeſame ſeveritie of juſtice, and in the action or cauſe of religion. One was ſhortly after the giving of the law in the firſt yeer of their pilgrimage, For the golden calfe.the other in the laſt yeer of al, a little before the death of Moſes, and immediately before that they entered into the land of promiſe. The former was, bEx. 32: 1-6.that when the people in the abſence of Moſes had ſet up the golden calfe, and had worſhipped the ſame, Moſes comming down from the mountain, and eſpieng their deteſtable and groſſe idolatrie, cExo. 32: 20.brake down their idol, brent it in the fire, ſtamped it to powder, ſtrawed it in the water, and made the people to drink therof: and after that, dExod. 32: 26-29.calling unto him thoſe that were jelous on the behalfe of the glorie of God, did ſo ſharp execution on the cheefe offenders therin, that there fel of the people that day about the number of three thouſand perſons. The other example was much like unto this, For Baal-Peor.about the idolatrie of Baal-Peor before reherſed: about the which in the Lords diſpleaſure by the commandement of the Lord, there were eNum. 25: 4, 5, 9.executed of the heads of the people, and of other offenders, with thoſe that the Lord otherwiſe deſtroied for the ſelfeſame matter, the number of four and twentie thouſand.

56 What thoſe are, Of thoſe that reſpect particular perſons.that do reſpect particular perſons, is now to be ſeen. Which I think may beſt be diſtributed into two ſpecial ſorts, according to the common diviſion of the cōmandements themſelves; into the firſt, & ſecond table. Firſt therfore to begin with thoſe that are againſt the firſt table, we find the ſentence of death appointed for divers offences of that ſort. As, Against the first table. Idolatrie.if againſt the firſt commandement, any bodie ſhould tranſgreſſe, aExo. 22: 19. Lev. 20: 1-5.either by committing ſom act of idolatrie, by giving worſhip to other gods; bDe. 13: 1-11or but inticing others therto, both theſe tranſgreſſions were to be puniſhed with bodilie death: although the partie that ſhould ſo intice, were a prophet himſelfe, or otherwiſe never ſo deer unto them. So likewiſe, Stubbornes against the truth.if againſt the ſecond commandement, any bodie ſhould ſo far tranſgreſſe, as for to do what himſelfe thought good, howſoever the ſame were more eaſily put up, if it were found to be don of ignorance, as before in the treatiſe of ſacrifices is deſcribed: yet cNum. 15: 30, 31.if it were ſtubbornly done, with an out-ſtretched arm, with an obſtinate hart, then was it alſo condemned to death. Which ſeveritie the Lord did not openly command to be executed by others: but himſelfe alſo would witnes the ſame by his own example, when as dLev. 10: 1-3.he deſtroied a couple of preeſts with violent fire as they were burning incenſe to him, only for that they venturouſly tooke (as a matter of great importance) ſuch fire as themſelves thoght good: and at ſuch time as they were not yet wel inured to the maner of worſhip, the tabernacle being then but newly reared. In like maner we find certain tranſgreſſions againſt the third commandement to be condemned to death. Blaſphemie.Firſt eLev. 24: 15, 16.if any man ſhould ſpeak any blaſphemie againſt the Lord: of which alſo there is a notable example, of fLev. 24: 10-14. Seducing of the people.one that was for the ſame condemned by the Lord himſelfe. Then, if any prophet ſhould praeſume to ſpeak gDeu. 18: 20-22.in the name of the Lord, that which the Lord did never command him: or if any ſhould ſpeak to the people of God, in the name of other gods. Laſtly, hExo. 22: 17. Lev. 20: 27.if any were a witch, or ſouthſaier, or uſed to deal with familiars, ſpirits, or divels. Breach of the ſabbath.As for the breach of the ſabbath day, he did not only make it iExod. 31: 14, 15. Death.death by law: but alſo by his own example declared, with what ſeveritie al his deputies ſhould puniſh the ſame: when as kNum. 15: 32-36.himſelfe condemned to death, one that had gathered a few ſtiks on the ſabbath day. And wheras to be ungodly or worldly minded, Stripes.is the roote and fountain of the breach and abuſe of the ſabbath day, lDeu. 25: 2, 3.the law of beating ungodly perſons according to the qualitie of the offence, may ſeem to appertain (and that very fitly) to the leſſer treſpaſſes of this kind alſo.

57 Such as go againſt the ſecond table, Against the ſecond table: the fift commandement.are diverſly puniſhed: and firſt of al, thoſe offences that go againſt the fift commandement, that is, againſt our ſuperiors: as, our natural parents, magiſtrates, ſpiritual paſtors, and maſters: ſomthing is ſet down directly againſt them in law; and ſomthing we may very wel gather in the example of God himſelfe. In the plain words of the law it ſelfe we find three ſorts of this kind, which are al puniſhable by death. The firſt is, aExo. 21: 15.if any ſhould ſtrike his father or mother: the next, bExo. 21: 17. Lev. 20: 9.if he ſhould but curſe either of them: the third, cDeu. 21: 18-21.if he lived in droonkennes, or other kind of riot, and being admoniſhed and chaſtiſed by his parents, nevertheles remained diſobedient, and would not be ruled. In al theſe caſes the offender was to be put to death: and in the laſt, the parents were charged to be the accuſers of their own diſobedient child. Which accuſation of theirs was allowed that favor, that immediately upon the ſame, execution was to be done: for the men of the citie had foorthwith to ſtone him to death. The examples that I ſpeak of, wherin we may ſee what ſeveritie God himſelfe hath ſhewed (within the compas of that time that now I have in hand) againſt ſuch offenders, are eſpecially two: one againſt Miriam the ſiſter of Moſes; the other againſt Corah, Dathan, and Abiram, with their accomplices. For dNu. 12: 1, 10on Miriam, that grudged againſt the authoritie and dignitie of Moſes, he caſt a foul and ſudden leproſie: and on the others that deſpiſed his authoritie, and were diſobedient unto him, refuſing to com when he ſent for them, eNu. 16: 1-50a very ſtrange and an horrible judgement. For, thoſe three captain-rebels, with their wives, their children, and al that they had, were ſwallowed up of the earth, the ground ſuddenly opening upon them, and devouring them al: two hundred and fiftie mo beſides, of the ſame conſpiracie, and men of name among the people were conſumed ſuddenly with fire: and of the people that murmured againſt Moſes and Aaron for the loſſe of theſe (and ſo belike were infected with the ſaid rebellion likewiſe) by a ſudden plaeg, the next day after, fourteen thouſand and ſeven hundred perſons.

58 Thoſe offences that commonly paſſed from one to another of the common ſort, Against the ſixt commandement.were oft times more gently dealt withal; and yet notwithſtanding divers of them puniſhable by death likewiſe: eſpecially the cheefe of thoſe two ſorts that go againſt the two next commandements; the ſixt, and the ſeventh. Of thoſe that go againſt the ſixt commandement and have their proper puniſhments appointed for them, there be eſpecially two kinds: one, the deſtroieng of mans life; the other, Of thoſe that concern the puniſhment of thoſe that destroy mens lives.ſom other hurt to his bodie. The life of man is deſtroied ſomtimes by man himſelfe: ſomtimes by ſom perilous beaſt unto man belonging. When it is deſtroied by man himſelfe, the offender is either known; or not known. When the offender is known, ſomtimes it falleth out that he did it wittingly: ſomtimes that he did it unwares, againſt his wil. If it were wittingly, or of ſet purpoſe, it was either againſt a free man, or againſt his own bond. If done to a free man, Murder.then was it at al times murder (whether it were done with an ordinarie weapon, or but with a ſtone, or a cudgel) and the offender aExod. 21: 12, 14. Le. 24: 17, 21. Num. 35: 16-21, 30. De. 19: 11-13was to be put to death: neither might his life be bNum. 35: 31, 33, 34.redeemed by putting him to fine for his offence; for that ſo they ſhould verie ſore defile their land with blood, which could in no wiſe be done away but by the blood of him that wittingly had ſhed the blood of the other. If it were but caſualtie, Cities of refuge.againſt the wil of him, that did it, then cExo. 21: 13. Nu. 35: 6, 9-15 Deu. 19: 2-4, 7-10. Ioſua. 20: 1-6.were there ſix cities of refuge appointed (three on the one ſide of the water, and three on the other) unto which, al ſuch offenders had libertie to flie, ſo to eſcape the inordinat rage & revenging hand of al ſuch as were frinds to the partie deſtroied, until the matter might be broght to indifferent trial. At which time, if it were found to be murder, then was he to be executed as afore: Chance-medley.if it were found to be caſual, altogither againſt the mind of him that did it, then dNum. 35: 22-28.was he to be reſtored to the citie of refuge which he had taken, and there to abide until the death of the high preeſt. At whoſe death, he had libertie to return hom again: but was otherwiſe left open to the danger of death, if at any time he ſhould be found without the bounds and liberties of that citie of refuge which he had taken. Striking at one, and hitting anotherYet one caſe there is, wherin it is appointed that a man ſhal die for ſlaieng of one, to whom it may be he never ment any hurt at al: as eExod. 21: 22, 23.when two men are ſtriving togither, if either of them, meaning to ſtrike his adverſarie, ſhould unadviſedly hit a woman with childe, ſo that hirſelfe or hir childe died therof, in ſuch caſe ſhould the partie that did it, be put to death. As indeed it is evident, that although he ment no hurt unto hir; yet that he ment it unto his adverſarie: which conſideration, doth not only convince it, not to be altogither and meerly caſual; but alſo importeth, that being done in the paſſion of anger, though not to hir, but to the other, it wel deſerveth the ſentence of death. If at any time fDe. 21: 1-9. Of one found ſlain in the feelds.there ſhould be any bodie found ſlain in the feeld, and not known who did it, then the citie that were next unto him ſhuld com foorth with a kind of ſacrifice, and by a ceremonie of waſhing their hands over it, ſhould proteſt their own innocencie from the blood of that man, and deſire the Lord to be favorable unto them, and not to lay innocent blood unto their charge. If it were his own gExod. 21: 20, 21. Of a mans own bondſervant.bondſervant, and he being his maſter had beat him, ſo that he died under his hands, then was he to be accordingly puniſhed: but, if he died ſhortly after, then, though he were beaten by his maſter a little before, yet if he lived but a day or two, and if there could no hurt appeer of any ſtrokes that his maſter gave him, that might ſeem to be the cauſe of his death, then the maſter was cleerly acquitted, for that it is to be ſuppoſed, that having bought him with his monie, he would himſelfe be loth to have loſt him. The goring ox.If any were ſlain by ſom perilous beaſt to man belonging, as for example by a goring ox, in ſuch caſe it was provided, that hExod. 21: 28-32.if any man had ſuch an ox, not known before to have gored any, if at any time the ox beginning to gore, ſhould ſlay either man, woman, or childe, he ſhould for the firſt time leeſe his ox, which ox ſhould be ſtoned to death, and his fleſh might not be eaten. And if the ox before time were known to have that fault, and the owner being told therof, yet notwithſtanding did not ſo diligently ſee unto him, but that after he knew his propertie, he gored any to death, then, if the partie deſtroied were free, not only the ox muſt be deſtroied as afore, but the owner alſo muſt die for the ſame, or at leaſt fine for the redemption of his life: Fine.if the partie deſtroied were a bond unto any, then (beſides the loſſe of the ox) the owner had to give but thirtie ſicles unto the maſter of the bond, Of thoſe that concerned puniſhment of leſſe hurt.and was then diſcharged. The laws that were provided againſt ſom leſſe hurt of the bodie, were of that nature, that ſom of thē concerned thoſe that were free: & one other, none but ſuch as were bond. Thoſe that concerned the free, were to make good the hurt, that they had done to another, ſōtimes by their own bodies: ſomtimes by their purſe. The recompence that they had to make on their own bodies, iEx. 21: 24, 25 Lev. 24: 19, 20was to have the like bodily hurt by the ſentence of juſtice to be done unto them, that thēſelves in their rage had done to the other: as eie, Eie, for eie: tooth, for tooth, &c.for eie; tooth, for tooth; hand, for hand; foote, for foote; burning for burning; wound, for wound; ſtripe, for ſtripe; breach, for breach: and generally, that howſoever any man had blemiſhed another, ſo ſhould himſelfe be blemiſhed again. Costs and damage.By the purſe recompence was to be made, when as two men ſtriving togither, either the kExo. 21: 18, 19.one of themſelves was ſo hurt, that he kept his bed for a ſeaſon though afterward he recovered again; in which caſe he that hurt him, was to pay for his charges in leeſing his time, and for his healing: or lExo. 21: 22, 23. A woman with childe.els when either of them did ſo hurt a woman with childe, as that therby ſhe were foorthwith driven to travel before hir time; in which caſe the offender was to be taxed to the womans husband as by their dais-men ſhould be appointed. The bond made free.The law that did concern the bond, was no more but this, that if any man ſo ſtrooke his mExo. 21: 26, 27.bond ſervant, whether man or woman, that therby he ſmote out either eie or tooth, that for that hurt the bond ſhould go free.

59 Thoſe that appertain to the ſeventh commandement do (in a maner) al concern ſom fact that is known to be committed: Against the ſeventh commandement.but a couple there are, that do concern a fact ſuppoſed. Of thoſe that concern a fact committed.Thoſe that concern ſom fact committed, are of two ſorts: ſom that ordain the judgement of death unto the offender; others that ordain ſom other puniſhment. Of thoſe that appoint the iudgement of death.The judgement of death is appointed for thoſe that are the cheefe offenders in this kind. Wherof ſom notwithſtanding to cleave to the ſex that is ordained: others do leave the ſex appointed, and are caried to others with their unbrideled and monſterous luſts. Thoſe that keep to the ſex that is ordained, and yet ſin ſo verie greevouſly, that they are adjudged to die for the ſame, have the ſame judgement allotted unto them, moſt commonly for the odiouſnes only of the fact it ſelfe: but in one caſe the ſame aggrevated by the conſideration of the perſon that doth it. Of thoſe copulations that are themſelves ſo wicked, that the ſentence of death is appointed unto them, there be ſom that concern both parties togither: others, but one partie alone. Of the former there are eſpecially three. Adulterie.Wherof the firſt is adulterie: when any man lieth with ſuch a woman, as either is alreadie aLev. 20: 10. Deut. 22: 22.married to another man; or els is alreadie bDeut. 22: 23-24.betrothed. In which caſe, both the parties were to ſuffer death, even the betrothed, as wel as the maried, if it were in the town or citie, where by hir crieng ſhe might have been holpen: wheras otherwiſe cDeut. 22: 25-27.if it were in the feeld, where ſhe could not cal for help, then was the woman acquited, if ſo be that the man did force hir therunto. Incest.The next is inceſt, carnal knowledge of neer kinsfolk. As, if any man dLev. 20: 11, 12, 14, 17, 19, 20, 21.do carnally know, his own mother; his daughter in law; his wives mother; his own ſiſter; his ant by father, or mother; his uncles wife; or his brothers wife. In which caſes both parties were to be put to death: for though the phraſe of the text doth ſomwhat vary in ſom of them; yet the beſt learned do ſo take it, and the circumſtances of the text do ſo import. Where alſo it is to be noted, that he that lieth with his wives mother, was to be brent, and the other with him: even his wife alſo, if ſhe were conſenting therunto. The third and laſt is, to have to do with a woman eLev. 20: 18. Rape.in hir flowers: In flowers.which was death likewiſe to both. Of the other there be two ſpecial proviſions. The one fDeut. 22: 25, 26. Maidenhood lost before marriage.if a man ſhould force a betrothed woman againſt hir wil: the other gDeut. 22: 20, 21.if a woman being taken of any man in marriage for a virgin, be afterward found to have plaied the harlot before. In both which caſes the offenders were to be put to death: and the woman before hir fathers doore. The daughter of a preest.The aggravation which before I ſpake of, which ariſeth out of the conſideration of the perſon, is, if the daughter hLev. 21: 9.of a preeſt ſhould play the whoore: which if ſhe ſhould do, then were ſhe to be brent to death. Buggerie.As for thoſe that by their unnatural and monſterous luſts are caried beyond the ſex that is ordained, after that once they have committed any ſuch fact, both parties iExo. 22: 18. Lev. 18: 22, 23. & 20: 13, 15, 16. Of thoſe that appoint leſſe puniſhment than death.are appointed to die: whether it were man, with man: or man, or woman with any beaſt. Thoſe laws that ordain ſom other puniſhment are firſt concerning the act of unlawful copulation: then concerning a ſpecial point of diſhoneſtie which a ſhameleſſe woman might ſomtime commit. The unlawful copulation which was not puniſhed by death, but in other more gentle maner, was in two ſpecial caſes: the one, with a free woman; the other, with a bond woman. Fornication with a free woman.If a man had inticed a yoong woman that was free, and unbetrothed, and had lien with hir, if hir father was content he ſhould have hit to wife, kExo. 22: 15, 16. Deut. 22: 28, 29. With a bond woman.he was bound to indu hir, and to marrie hir, and to give hir father fiftie ſicles of ſilver: if hir father would not give hir in marriage unto him, then was he to pay his monie only according to the dowrie of virgins. If it were a lLev. 19: 20-22.bond maid, though ſhe were betrothed: yet ſo long as ſhe was not given in mariage, nor made free, it mas but beating or ſcourging to both the parties, and a ram for a treſpaſſe offering. That point of diſhoneſtie that a ſhameful woman might ſomtime commit, was, mDeut. 25: 11, 12.if hir husband and another man ſtriving togither, ſhe being deſirous to helpe hir husband, ſhould lay hold on the others privie members: in which caſe ſhe was to leeſe hir hand. Of thoſe that concern a fact ſuppoſed.Thoſe two laws that do concern a fact ſuppoſed, are theſe: the one of jelouſie in marriage, when the man ſuſpected his wife to have broken marriage on hir part; the other of the ſuſpicion of virginitie loſt before marriage. Suſpicion of adulterie.Concerning the former, nNu. 5: 11-31it was ordained, that the wife ſhould make hir purgation, by a ceremonie for the ſame purpoſe ordained, in verie ſolemn maner before the Lord: proteſting that ſhe hath not known any other carnally beſides hir husband, and accurſing hirſelfe in fearful and horrible maner, if ever ſhe did it. Concerning the other, Suſpicion of maidenhood lost before.it oDeut. 22: 13-19.was ordained, that if any man after marriage hating his wife, ſhould lay to hir charge that ſhe was defiled before, that then the father of that woman ſhould bring foorth the tokens of his daughters maidenhead before, and after that he had ſufficiently prooved that ſhe was a maid when he delivered hir foorth in marriage, then was the husband to pay to the father of his wife an hundred ſicles of ſilver, and never might put away his wife.

60 Such as appertain to the eight commandement, Againſt the eight commandement.do firſt of al reſtrain ſuch of that kind, as com to knowledge: then alſo al ſuch as injurious perſons having ſecretly done, ſuppreſſe with themſelves, til their own conſcience force them to acknowledge the ſame. Of thoſe that com to knowledge, they firſt provide for theft it ſelfe: then for other damages and wrongs, that often paſſe betwixt man and man. Of theft are reſtrained two kinds: the ſtealing of goods; and the ſtealing of men. Of goods likewiſe two kinds: leading away ſuch as are in the feelds; and breaking into the houſe for ſuch as are there. As for ſuch goods as are in the feeld, Stealing goods out of the feeld.it was ordained, that aEx. 22: 1-4.whoſoever ſhould ſteal either ox, or ſheep, if he did either kil it, or ſel it, he ſhould be compelled to reſtore five oxen, for an ox; and four ſheep for a ſheep: if he had them remaining with him, then, whether it was ox, aſſe, or ſheep, he had but to reſtore double. Burglarie.As for bExo. 21: 2, 3.ſuch goods as were in the houſe, if the theefe were breaking in betwixt ſun and ſun in the night, then might they of the houſe lawfully kil him: but not, if he were breaking in, in the day time, for that he had the law againſt him to compel him to make reſtitution. A bond, that could make restitution.And what felon ſoever it was not cEx. 21: 3.able to make reſtitution as was appointed, the ſame was to be ſold for his theft. Concerning the dEx. 21: 16. Deut. 24: 7.ſtealing of men (as divers uſed to ſel them for bonds) the puniſhment of it was death: Stealing of men.as it wel deſerved, when the inſatiable deſire of a little monie, or monie woorth, was ſuch, as that they could find in their hart to addict another to ſo miſerable bondage al his life, that themſelves might gain ſom trifle by it: a verie deteſtable and wicked covetouſnes, that altogither drowned in them, not only compaſſion & merciemercy, but humanitie to. Damage and wrong that is ſuſtained, is ſomtimes in ſuch parcels of ſubſtance as they did retain in their own poſſeſſion: ſomtimes in ſuch as themſelves delivered foorth unto others. In thoſe things that they retained in their own poſſeſſion, others did them hurt and wrong ſomtimes wittingly, and of ſet purpoſe: ſomtimes for want of ſufficient carefulnes and heed on that behalfe. Treſpaſſe.When any man did a wrong to his neighbor wittingly, as by eExo. 22: 5.hurting his neighbors feeld or vineyard, or putting in his beaſt to feed there; or by fLev. 24: 21.deſtroieng any of his cattel, he had to make reſtitution for the ſame: even the beſt of his own for that which he ſpoiled of his neighbors; and in ſteed of the other, as good as they. When the hurt that a man had done, Hurt by want of heed taking.was for lak of ſufficient heed taking, he was to make good the loſſe he had put his neighbor unto. As, gExo. 21: 33, 34.if he had opened a pit, and not ſhut it again, By a pit left uncovered.if his neighbors beaſt had fallen into it, the owner of the wel or pit had to take the dead beaſt into his hands, and to give the woorth of the ſame in monie unto the former owner therof. By his ox.If hExo. 21: 35, 36.an ox that any man had, had ſlain an ox of his neighbors, then they had to part betwixt them, both the dead, and the living ox: but if the ox were known to his maſter to puſh before, and yet kept him not in ſo diligently, but that he did this hurt, then ſhould he take the dead ox wholy in his own hands, and give to his neighbor another as good. If a man had ſo unwarily iExo. 22: 6.kindeled a fire, By fire.that it had done any hurt to his neighbors corn, either in the ſtak, or ſtanding in the feeld, he was to make good the whole loſſe unto his neighbor. The things they delivered foorth unto others, was ſomtimes of truſt, for cuſtodies ſake: ſomtimes of lone, or hire. Of things delivered of trust.If any thing were delivered of kEx. 22: 7-12.truſt for cuſtodies ſake, and afterward wanting, if it were found to be ſtolen by any, it was to be reſtored double: if otherwiſe it miſcaried they could not tel how, then the partie that tooke it to his cuſtodie, had to cleer himſelfe by his oth: if it were ſtolen from him, then he had to make it good. Of things borrowed.If a man lExod. 22: 13, 14.borrowed ought of his neighbor, & it miſcaried or died, the owner therof not being by, he had to make it good; otherwiſe not: if it were hired, and did miſcarie, A ſecret hurt.then was there no more, but to pay the hire. If any man had done mLev. 6: 1-7.a ſecret wrong, ſuch as his neighbor could not charge him with, as ſuch as before it might be he had on his oth denied, (whether it were in ſuch a thing as was of truſt committed unto him; or which he had done by violent robberie; or which he found and denied) in al ſuch caſes he had to reſtore the whole thing or the valu therof, and to ad a fift part more therunto, beſides his treſpaſſe offering unto the Lord.

61 Of ſuch things as do appertain to the ninth commandement, Against the ninth commandement.we find no more directly reſtrained by civil coertion, but only the falſe witnes generally; and, in one caſe, a falſe accuſer that bringeth the good name of others into great ſuſpicion and peril. Falſe witnes.The general law is this, that aDeut. 19: 16-21.everie falſe witnes ſhould be puniſhed himſelfe with the ſelfeſame puniſhment that the other by his falſe witnes bearing, if it had taken place, ſhould have fallen into: even life, for life; eie, for eie; tooth, for tooth; hand, for hand; and foote, for foote. The other ſpecial caſe that I ſpeak of, is of the bDeut. 22: 13-19.husband that upon hatred to his wife after marriage conceived, ſhould lay to hir charge, The husband falſly accuſing his wife of whoordom before marriage.that contrarie to that which was born him in hand, ſhe had loſt hir maidenhead before ſhe was given in marriage to him: which being in judgement overthrown, by ſuch proofe as hir father was to bring foorth, both for his own, and his daughters honeſtie, the other had to pay unto the father an hundred ſicles of ſilver, for bringing up ſo vile a ſlander upon an honeſt maiden of Iſrael.

62 The tenth commandement doth (by the verie nature therof) deal in ſuch matters, as that the tranſgreſſions therof are beyond the reach of civil puniſhment: ſo that in the whole pollicie of Moſes, there is no law of civil coertion that puniſheth any of thoſe vices, that iſſu only out of ſuch fountains, as by this commandement are condemned, but that more properly they may be referred unto ſom of the other commandements; and ſo have taken up their place alreadie.

S. D. G.

FINIS.

The Scepter of Judah, Part 100-160