because Adam might have more Children than Cain and his Wife though they are not mention'd and these Children might have Sons and daughters So that it is not improbable that Mankind was then considerâ—bly increas'd He knows nothing of the Stile of Scripture who knows not this that some things are supposed others are touched upon only and there are others that are fully set down and sometimes repeated I am now speaking of the first sort of things we must necessarily suppose them to be done though there be no mention of them at all A great many things and those very considâ—rable as the Creation of Angels the Covenant enter'd into between God and our First Parents the celebrating of the Seventh Day the instituting of Sacrifices and such like are omitted in the Book of Genesis And when you observe that Moses in the six first Chapters of this Book and those but brief ones compriseth the History of the World from the Creation to the Flood i. e. the Transactions of Sixteen hundred Years and upward you cannot but acknowledg that a vast numâ—er of Passages which happen'd in that time are wholly left out This in part we may gather from the Writings of the New Testament where some particular things are mentioned that refer to the Affairs of the Old Testament but we find them not named there As Enoch's Prophecy concerning the Last Judgment is spoken of by St. Iude ver 14. but there 's not a word of it in that place of Genesis which speaks of him The particular Persons that withstood Moses viz. Iannes and Iambres are mention'd in 2 Tim. 3. 8. but their Names are not set down in Exodus which was the proper place for them The famous Contrast of the Good and Evil Angels about the Body of Moses i. e. the burying of it is recorded by St. Iude ver 9. but there is not a word of it in Deut. 34. where there is particular mention of his burying ver 6. Whence it appears that many things were done in those times concerning which Moses wrote or Whosoever it was that made a Supplement to his Writings which are not recorded Nor are we to find fault with the Sacred History for this for if it be part of the Work of an Historian as one who was such acquaints us to know what things are to be committed to History and what things are to be past in silence to know from whence to take his beginning and how far he is to go certainly Moses who was skill'd in all other Learning as well as that of the Egyptians and who moreover was an Inspired Person knew what belong'd to this part of an Historian inserted into the Pentateuch those things only which the Holy Spirit thought fit to be committed to writing and the rest which were exceeding numerous were passed by But though they were so yet we have no reason wholly to disbelieve them but where they are fairly intimated or supposed in the Sacred History we ought to credit them as if they were particularly and expresly mention'd Thus in the present case though 't is not expresly recorded in the Fourth Chapter of Genesis that there were any more Persons at that time on the Earth than those four yet it is reasonable to think that there was a greater number because we know that the History of Moses is very short and contracted and is wont to leave out several considerable things which we of our selves may gather and infer from what is in express terms set down There might then be and it is most probable that there were more People in the world at that time than those whose Names we meet with Moses gives us but two Genealogies one of Cain the other of Seth but it is likely there were some other Descents whereby Adam's Race was increas'd and multiplied Wherefore notwithstanding the samll number of Persons named by this Writer it is rational to believe that there were many more living on the Earth We read presently after ver 17. that Cain built a City which would employ a considerable number of Men yea though we suppose it to consist of some rude and slight Structures and wall'd perhaps with Mud. This makes it probable that the number of Persons was greater than the Objectors imagine Besides Cain and his Wife there might be many other Sons and Daughters of Adam and there might be many Sons of Abel who this Murderer might justly fear would avenge their Father's Blood Wherefore Cain had reason to say Every one that finds me shall slay me But Sâ—condly Not granting but only supposing that there were thâ—n no more Persons in the World than Adam and Eve and their ungracious Son Cain and his Wife yet it is not to be wonder'd that he cried out Every one that finds mâ— c. for this is to be thought of that his Guilty Conscience was able to make more Men in the World than there were This Vile Murderer might be afraid of his Life although wâ— should grant that there were none in the World to take it away Thâ— inward Fears and Horrorâ— of his own Mind could present those things to his Imagination which really were not and then 't is not strange if he fancied every where Assassines and Murderers as the just Recompeâ—sers of that iâ—nocent and righteous Blood which he had most bâ—rbarously spilt It is weakly said by some in behalf of Cain that he did not intend to kill his â—â—other although he purpos'd to do him some harâ— because aâ— One represents their Opinion he did not know whether there was any such thing as Killing or no he was ignorant of Mortality having never seen an Example of it But though he had not seen such an Example yet it doth not follow thence that he understood not what Death or Killing was for then it may as well be said that Adam know not the meaning of God's Words when he said to him Thou shalt die 〈◊〉 Death bâ—causâ— at that time he had no Example of it before his Eyes Besides it is not to be question'd that â—hâ—re were Examples of it though not in his own kind for 't is likely he daily beheld his Father Adam slaying of Sheep or other Animals in order to the sacrificing of them for Sacrificing was the first Worship in the World and he saw his Brother Abel do the like as is expresly recorded in this Chapter where 't is said that he offer'd the Firstlings of his Flock and of the fat thereof ver 4. which he could not do without killing them fâ—rst So that Cain had an Example of Killing and Death just before he practis'd the same on his Brother yea perhaps â—he one suggested to him the other and being enraged with Anger against his Brother he resolv'd that he should fall a Sacrifice to his Fury And this Bloody Fact of his can admit of no Excuse because it was the product of perfect Malice as appears from that account
barbarously and maliciously took away his Life because he was a faithful and righteous Person Thus I interpret the Words because I discern that the Apostle alludes to Gen. 4. 10. The Voice of thy Brother's Blood crieth unto me from the Ground Wherefore when he saith Abel yet speaketh it is as much as if he had said his Blood speaketh or crieth It spake long ago and it yet speaks like the Souls under the Altar Rev. 6. 10. How long O Lord holy and true dost thou not judg and avenge our Blood Now by this Text I expound that other in Heb. 12. 24. The Blood of Sprinkling that speaketh better things than Abel for so it is in the Greek The Apostle having said before Abel yet speaks i. e. the Voice of his Blood speaketh or crieth to Heaven for Vengeance he here with particular reference to that Passage assures us that Christ's Blood speaks better things than Abel or than the Blood of Abel which was shed by his Brother for whereas that spoke and cried for Punishment this pleads for Mercy and Pardon Christ's Oblation of himself on the Cross by the Effusion of his Blood speaks better things doth more atone and appease the Wrath of God than the Blood of Abel who was spitefully murder'd did incense and provoke it Thus this is a good way of interpreting Scripture sometimes by comparing one Text with another and observing their mutual Relation Many obscure and less intelligible Passages are clear'd by this Means I will content my self with mentioning one Place more viz. Mat. 24. 34. This Generation shall not pass till all these things be fulfilled Which remarkable Words of our Saviour may seem to have been mistaken by those Interpreters that I have met with and merely because they have not minded the Reference of the Words Some have taken this Generation for the Generation then in being in our Saviour's time and so they apprehend him to speak of something that was soon after to be accomplish'd not unlike some of St. Iohn's Visions which were to come to pass in a short time and consequently that those Signs of his Coming which he had foretold in that Chapter were to be every Day expected and if they were meant of his General and Final Coming then that the Overthrow of Ierusalem and of the World should be about the same time And that some of the Signs mentioned by Christ are to be understood properly and peculiarly of the Iewish Nation soems to be clear from that one Passage in ver 20. Pray that your Flight be not on the Sabbath-day which intimates that the Iewish People were particularly concern'd who solemnly observed that Day By this Generation then they understand the present Generation of the Jews which was at that time and to confirm this they observe that this Generation is applied by Christ to the Jews of that Age Mark 8. 12. The Meaning then of this Generation shall not pass c. according to this Acception of the Word is this that whilst the Jews then living were upon the Earth those things which our Saviour had foretold in that Chapter yea all those things should be fulfill'd This were a very good Interpretation of the Words if the thing it self could be proved that is that within so short a time all those Predictions of Christ were accomplish'd But the contrary is very evident for the Chapter speaks of the Day of Judgment as well as of the Devastation of Ierusalem wherefore all the things that our Lord spoke of were not fulfill'd within the Compass of that Generation and consequently that Period of Time could not be meant when it is said This Generation shall c. Secondly therefore others who are sensible of the Invalidity of this Interpretation understand this Generation in a wider and larger Sense and think that by it is meant the Evangelical Dispensation the whole Series of Time from our Saviour's Days to the End of the World the final Upshot of all things And this is a good Exposition of the Text and salves the Sense very well only there is no Proof that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the last Age of the World This Period of Time is call'd by St. Iohn the last time by St. Peter the End of all things and by St. Paul the Ends of the World but I do not find that it is any where stiled this Generation therefore I do not see any good Ground to apply it here in that manner as some Expositors have done Wherefore I will offer another Interpretation which I hope will not be unacceptable to the Learned though I confess I do not expect it should be presently received because it is wholly new and unheard of But let Impartial Minds judg of it who will not suffer the mere Novelty of an Exposition to hinder their imbracing of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generation of the Heaven and Earth the Whole Creation of the World this vast Mundane Fabrick So St. Iames uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 3. 6. making it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. 8. 19 22. And even among Profane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath sometimes the like Acception and is rendred Seculum the World This shall not pass i. e. be destroyed till all these things be fulfilled as if our Saviour had said The World shall continue as it hath hitherto done till all these things which I have foretold but especially these concerning my Last Coming be accomplished but immediately after the fulfilling of them this Generation of the Heavens and Earth this Frame of the World shall be set on Fire shall be consumed And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this Signification here i. e. that it imports this System of Heaven and Earth I gather from the Reference of this Verse to the immediately ensuing one Heaven and Earth shall pass away but my Words shall not pass away where you see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Generation of Heaven and Earth shall pass away but my Words my Predictions concerning future things which you have just now heard from my Mouth shall not pass away Which is as much as if he had said This great Structure of the World shall perish at last Heaven and Earth shall be destroyed by a general Conflagration but new Heavens and a new Earth shall arise in their room which shall be a Building not made with Hands not of perishing Materials but such as shall last eternally And of this Nature is my Word and Promise such are all my Predictions and particularly this of the Signs of my Coming it shall never be null'd and abolish'd The applying of the words shall pass to the Heavens and Earth immediately after shews that Christ means by this Generation the whole World expressed by Heaven and Earth You see then how sitly 't is said here
Place speaks of some Greek Coin of a lower Value as the Drachma before mentioned But as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 17. 27. which we translate a piece of Money the same which was found in the Fish's Mouth it was of the same Value with the Hebrew Great Shekel and contained four Drachms i. e. two Shillings six Pence in our Money Wherefore you may observe that the Stater in the forenamed Place serv'd to pay the Double Tax for our Saviour and St. Peter Take it saith Christ and give it to them i. e. the Collectors for me and thee fifteen Pence for me and fifteen Pence for thee But then it must be remembred that there was not only a Silver Stater but a Golden one the Value of which was thirteen some say fifteen others sixteen Shillings others eighteen for of this as well as of other Coins there were different sorts Or if we could tell which of these kinds is here meant yet it will be a hard Task to adjust it to the Value of our English Money The same may be said of Other Coins and also of Weights and Measures in use heretofore among the Hebrews Greeks and Romans some whereof are mention'd in the Holy Writings There is no little Difference among the Learned Authors who have purposely treated of them especially when they indeavour to reduce them to the Modern Coins Weights and Measures in use among us In expressing things of this Nature not in the Great and Weighty Matters of Religion the very Words which are used in Scripture are uncertain and doubtful which is one reason why some Places are not interpreted with the same Facility that others are CHAP. IX Two or three Different Names are given to the same Person in different places of Scripture which may occasion Difficulty sometimes Exempliâ—ied in several Texts but more especially in Mat. 23. 35. Zacharias Son of Barachias The Old Testament sometimes gives one Name to a Person and Profane Writers another Sometimes there is not properly Another Name attributed to the same Person in the Old Testament but only a Name a little changed In the New Testament also the same Persons have Different Names or somewhat Altered Again both in the Old and New Testament different Persons have sometimes the same Name Further sometimes the same Name is given to Persons of both Sexes Moreover one Name served for all the successive Kings of a Country or at least for several of them Lastly the same Places which we read of in Scripture have different Appellations which sometimes causes Obscurity Or some Names of the same Place differ but a little i. e. as to a Letter or two IN the Prosecution of the foregoing Head viz. the Different acception of words used in Scripture I might here take notice that two or three Different Names are given to the same Person in different places of Scripture which hath occasion'd no little difficulty in understanding some Texts But yet when we consider that this is a very usual thing in the Sacred Writings the Difficulty must needs vanish By comparing 2 Sam. 14. 27. with 1 Kings 15. 2. we find that the same Daughter of Absalom was named Tamar and Maacha The Person who is call'd Iozachar in 2 Kings 12. 21. is named Zabad in 2 Chron. 24. 26. Azariah and Vzziah are the Names of the same King of Iudah 2 Kings 15. 1. Isa. 1. 1. 2 Kings 14. 21. compared with 2 Chron. 26. 1. The same King was called Zedekiah and Mattaniah 2 Kings 24. 17. 1 Chron. 3. 15. Thus Iehoiakim and Iechoniah are the Names of the same King which occasions that difficulty in Mat. 1. 11. Iosias begat Iechonias it appearing from 1 Chron. 3. 16. that Iosias begat Iehoiakim But if it were usual for the Kings and others among the Jews to have a double Name then it is likely that Iehoiakim had so too and thus the Difficulty is salved Iehoiakim was called Iechoniah It is true there is another way to reconcile this by observing that in Christ's Genealogy Of which we shall speak afterwards sometimes a Person is said to beget another who is not properly his Son but one at a distance from him his Grand-child or some of his Lineage farther off and so the words in St. Matthew may refer to a Iechonias that was afterwards 1 Chron. 3. 16. But from the places before mention'd and several others which I shall produce afterwards it is evident that some of the Jewish Kings and Other Persons besides them had two Names Which may give a Solution of that controverted place Mat. 23. 35. That upon you may come all the righteous Blood shed upon the Earth from the Blood of righteous Abel unto the Blood of Zacharias Son of Barachias whom ye slew between the Temple and the Altar Our Saviour without doubt here refers to the Old Testament but we find no express mention there of Zacharias the Son of Barachias 's being slain between the Temple and the Altar Therefore some are of the opinion that the word Zacharias is crept into the Text but should not be there But this is an ill way of solving the Difficulty because after this rate we may expunge what word we please out of the Bible to make good our own Interpretation of the Place Others think this Zacharias was the last but one of the Twelve Prophets who is expresly said to be the Son of Barachias Zech. 1. 1. But 1. We read not in Scripture or any other History that this Prophet was slain by the Jews and therefore there is no ground to believe that it was He who is spoken of here 2. He could not be slain between the Temple and the Altar for at that time viz. the Return of the Jews from Babylon neither the Temple nor Altar were erected Or 3. Suppose they were yet the Jews so soon after their Captivity were not arrived to that height of Wickedness to put their Prophets to Death Again Baronius endeavours to prove out of some of the Antients that this was Iohn the Baptist's Father whose Name we know was Zacharias Luke 1. 59. and that he was slain by Herod because he refused to deliver up his Son the Baptist into his hands to be put to Death by him But first though this be mention'd by some Writers of old yet we find them not forward in attesting and confirming this Narrative because without doubt there was no Evidence of it Besides as I suggested before our Saviour seems to refer to something recorded in the Old Testament Moreover if Zacharias had been put to Death by Herod it is highly probable that the Evangelical History would have taken particular notice of it and have related the Death of the Father as well as of the Son Lastly There is not the least hint that this Zacharias was the Son of Barachias Next It is said by Dr. Hammond and others that Christ speaks here of Zacharias the Son of Baruch mention'd by
Iosephus who was kill'd a little before the final Overthrow of Ierusalem For the Words of Christ relate not to any one who had been slain already but they are a Prophecy concerning the last of all the Martyrs of the Jews who should be put to Death before the Destruction of the last Temple and the Dissolution of that Nation Such a Zachary the Son of Baruch was kill'd in the middle of the Temple as the Jewish Historian assures us But first it is plain that Christ speaks of something that had already happen'd not of something that was to come It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a future but an aorist and so denotes what hath been done before not what shall be done afterwards Therefore Christ's words are to be understood of one that had been in time past kill'd by the Jews Secondly It is unquestionable that Christ speaks of some very Holy Man whose violent Death is recorded in the Old Testament for you find this Zacharias joyn'd with Abel of whom you read in Gen. 4. 8. and for that reason we may infer that this Baruch is not meant here Thirdly It is doubtful whether the Blood of this Person whom Iosephus speaks of may be call'd righteous Blood as this is here for it was upon a Civil Account that that Son of Baruch was put to Death viz. because he was thought to take part with the Romans and so he cannot be well parallell'd with Abel You see how improbable the foresaid Opinions are therefore I choose to imbrace that of St. Ierom and some Learned Men of late who conceive that this Zacharias is he who is mentioned in 2 Chron. 24. 20. And the Spirit of God came upon Zechariah the Son of Jehoiada the Priest who stood above the People and said unto them Thus saith the Lord Why c. And they conspired against him and stoned him with stones at the Commandment of the King in the Court of the House of the Lord. Thus Joash the King remembred not the Kindness which Jehoiada his Father had done to him but slew his Son This is the Person whom our Saviour speaks of and the shedding of whose righteous Blood he imputeth to the Jews of that Age. Him ye slew saith he for though 't is said the King slew him because he commanded him to be slain yet 't is said likewise the People slew him because they not only conspired against him as you read but actually stoned him And this they did in the Court of the House of the Lord which is the same with what our Saviour saith between the Temple and the Altar And his Blood may justly deserve the Epithet of Righteous and he may justly be reckon'd with Righteous Abel because he lost his Life in a Righteous Cause because with great Boldness and Zeal he reproved the People for their Sins but especially for their Idolatry and foretold them what Misery these would certainly bring upon them For this zealous Freedom of his they took away his Life This was a very Eminent Man among the Jews There are in their Writings remarkable Stories concerning him not only relating to his Life but his Death They kill'd him being both a Priest and a Prophet and before the Temple and on the day of Expiation and from several other Circumstances his Murder is aggravated in the Talmud This was Zachâ—riaâ— the Son of Iehoiada but called here the Son of Barachias because it was common to have two Names among the Jews His Father's Name being both Iehoiada and Barachias he is call'd in the Chronicles the Son of Jehoiada and by our Saviour the Son of Barachias But in this it is likely Christ had reference to the words of Isaiah Chap. 8. 2. Zachariah the Son of Jereberechiah or Barachiah as the Septuagint and Vulgar Latin give it us It appears hence that Barachiah as well as Iehoiadâ— was his Father's Name as our Christian Rabbi makes it clear Thus our Saviour's words are reconciled with those in the Chronicles by attending to what I before observ'd viz. That it is usual in Scripture to affix two Names to the same Person one is given him in one place and another in the other So that in Mark 2. 25 26. may be understood Have ye never read what David did when he had need and was an hungred how he went into the House of God in the days of Abiathar the High-Priest and did eat the Shew-bread If you look into 1 Sam. 21. you will see that it was in the days of Ahimelech the High-Priest which Ahimelech it seems was call'd also Abiathar otherwise our Saviour would not have used that Name Which I will yet further confirm to you by some other Instances Ierubbaal and Gideon are the same Man Iudg. 6. 32. Ch. 7. 1. Achish and Abimelech are one Person 1 Sam. 21. 11. and the Title of the 34th Psalm So are Araunah and Ornan 2 Sam. 24. 1 Chron. 21. Caleb and Carmi are the same 1 Chron. 2. 18. Ch. 4. 1. So are Ioah and Etham 1 Chron. 6. 21 41. Amminadab and Izhar 1 Chron. 6. 2 22. Ioel and Vashni 1 Sam. 8. 2. 1 Chron. 6. 28. The same is to be said of Daniel and Chileab 1 Chron. 3. 1. 2. Sam. 3. 3. Of Ammiel and 〈◊〉 2 Sam. 11. 3. 1. Chron. 3. 5. Thus Ieâ—oiakim Eliakim 2 Kings 23. 34. 1 Chron. 3. 15. Ahaziah and Azariah are Names of the same Kings 1 Chron 3. 11. and 2 Chron. 22. 6. 〈◊〉 and Ishboshetâ— are the same Son of Saul 2 Sam. 2. 8. 1 Chron 8. 33. Mephibosheth and Merib-baal are the same Son of Ionathan 2. Sam. 4. 4. 1 Chron. 8. 34. Zimri and Zabdi are one Man 1 Chron. 2. 6. Jos. 7. 1. Esar-haddon and Asnappar are the same Ezr. 4. 2 10. So are Salmanassar and Shalman 2 Kings 18. 34. Hos. 10. 14. Zerubbabel and Shesh-bazzar are the same Person Ezra 1. 8. compared with Ezra 5. 14. Iehoahaz and Shallum are the Names of the same King as appears from comparing 2 Kings 23. 30. with Ier. 22. 11. The King of Assyria who is called Sennacherib 2 Kings 18. 13. is called Sargon Isa. 20. 1. Yea we find three or four Names given to one as Moses's Father-in-Law is call'd Iethro Exod. 3. 1. Ch. 4. 18. Iothor by the Septuagint Exod. 3. 1. Raguel by the same Interpreters Exod. 2. 18. Revel in the same place according to the Original Hobab Numb 10. 29. And I remember Iosephus saith his Name was Iethlegé Of Solomon the same is observable besides that Name he hath three others given him for we find that he is call'd Iedidiah 2 Sam. 12. 25. Lemuel Prov. 31. 1. Coheleth Eccl. 1. 1. which last is rendred Ecclesiastes and Preacher and a great deal of dispute there is why Solomon is call'd so especially in the Feminine Gender but if we take it to be his Proper Name then all Questions of that nature are at